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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.     N.    J. 


Presented  by 


Division. rX^.^^    \"n  ^ 


5-<?f/io»...<;..L...<T:r  /  ^ 
V.     10 


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Digitized  by  tine  Internet  Arciiive 

in  2010  witii  funding  from 

Princeton  Tiieological  Seminary  Library 


Iittp://www.archive.org/details/proverbsofsolomo101zc 


COMMENTARY    ^^^ 


ON  THE 


HOLY   SCRIPTURES: 

CRITICAL,  DOCTRINAL,  AND  HOMILETICAL. 

WITH  SPECIAL  REFERENCE  TO  MINISTERS  AND  STUDENTS 


JOHN  I'ETER  LANGE,  D.D., 

Iff  coNNscrioN  wire  a  number  of  eminent  KURopsA^  divines. 


TRANSLATED  FROM  THE  GERMAN,  AND  EDITED,   WITH  ADDITIONS, 

BT 

PHILIP  SCHAFF,  D.D., 

A39:9TEI>   BT   AMSaK'AN   SCHOLARS  OF   VARIOUS   EVANGELICAL   DEN0MIXAT10N3, 


VOL.  X.  OF  THE  OLD  TESTAMENT:  CONTAINING  PROVERBS,  ECCLESIASTES,  AND 

THE  SONG  OP  SOLOMON. 


NEW  YORK: 

CHARLES    SCRIBNER'S    SONS 
1898 


THE 


PROVERBS  OF  SOLOMOK 


THEOLOGICALLY  AND   IIOMILETICALLY  EXrOUNDED 


BY 

DR.  OTTO^ZOCKLER, 

P:«OFES30R  of  THEOLOOT  at  GREIFSWALD. 


TRANSLATED  AND  EDITED  BY 
Rev.  CHARLES    A.  AIKEN,    D.D., 

PI4FSrDKNT  OP  UXION  COLLEGF.  SCHESECTADT,  K.  Y. 


NEW  YORK: 

CHARLES    SCRIBNER'S    SONS, 

1898 


EsTEREi),  according  to  Act  of  Congress,  in  tbe  jear  1870,  by 

CHARLES    SCKIBNER,  A  CO., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern  District 

of  New  Yorls. 


Trow's 

Printing  and  Hookrinding  Co., 

Printers  anu  IJookbindbrs, 

NKW    VOKK. 


PREFACE  BY  THE  GENERAL  EDITOR. 


The  present  volume  corresponds  to  Parts  Xll.  and  XIII.  of  the  Old  Testament  Division  of 
Dr.  Lanqe's  Biblework,  and  contains  the  Solomonic  writings,  Proverbs,  Ecclesiastes,  and  the 
Song  of  Solomon.  They  form  an  important  part  of  the  Old  Testament,  and  give  us  the  poetry 
and  practical  philosophy  of  the  wisest  of  men,  with  none  of  his  follies  and  sins,  which  were  over- 
luled  in  his  writings  for  the  advancement  of  wisdom  and  virtue. 

The  English  translation,  with  additions  and  improvements,  was  intrusted  to  three  eminent 
Oriental  and  Biblical  Scholars,  too  well  known  in  America  to  need  an  introduction.  They  have 
done  their  work  well,  and  have  added  very  materially  to  the  value  as  well  as  the  size  of  the 
original. 

In  this  volume  the  text  of  the  Authorized  Version  is  superseded  by  a  new  metrical  version  in 
accordance  with  the  laws  of  Hebrew  poetry.  The  same  will  be  the  case  in  the  other  poetical 
books  of  the  O.  T.  To  retain  the  prose  version  of  King  James'  revisers,  and  to  insert  the  cor- 
rections in  brackets,  would  conceal  to  the  reader  the  beauties  of  the  original  as  a  work  of  art.  In 
Ecclesiastes,  Prof  Tayler  Lewis  has  thought  best  to  retain  the  common  version  for  the  Com- 
mentary, and  to  give  his  metrical  version  as  a  separate  appendix. 

Some  remarks  will  introduce  the  author  of  this  part  of  the  Biblework,  and  explain  the  relation 
which  the  several  parts  of  the  American  edition  sustain  to  the  German. 

Dr.  ZOCKLER. 

The  author  of  this  Commentary  on  the  Solomonic  writings  belongs  to  the  younger  generation 
of  German  divines,  and  appears  now  for  the  first  time  in  an  English  dress ;  none  of  his  previous 
writings  having  been  translated. 

Dr.  Otto  Zockler  was  born  at  Griinberg,  in  the  Grand  Duchy  of  Hesse,  May  27,  1833.  Af- 
ter a  thorough  training  in  classical  and  oriental  philology,  philosophy  and  theology,  he  entered 
the  career  of  an  academic  teacher  of  theology,  A.  D.,  1856,  as  prwatim  docens,  in  the  University 
of  Giessen  ;  he  advanced  to  the  position  of  professor  extraordinarius  m  1863,  and  in  the  autumn 
of  1866  he  was  called  by  the  Prussian  Government  as  professor  ordinarius  to  the  Universitv  of 
Greifswald,  in  Pomerania,  where  he  still  labors  with  fidelity  and  success.  He  is  a  very  able  and 
learned  divine,  a  fertile  author,  a  modest,  retiring  and  amiable  gentleman,  of  unblemished  cha- 
racter, a  little  hard  of  hearing,  and  hence  the  more  devoted  to  the  cultivation  of  the  inner  life  by 
study  and  contemplation,  yet  wideawake  to  all  the  living  questions  of  the  age.  His  learning  covn's 
a  large  ground,  especially  Exegesis  of  the  0.  and  N.  Testaments,  Church  History,  Apologetics,  Na- 
tural Sciences.  His  biography  of  St.  Jerome,  with  which  I  am  quite  familiar,  is  one  of  the  best 
historical  monographs.     He  is  now  engaged  on  Daniel  for  Lange's  Biblnvork. 

The  following  is  a  chronological  list  of  Dr.  Zockt.er's  writings  to  the  present  date  : 

Be  vi  ac  nolione  vocabuU  fATr/f  in  N.  To.  diss.  inaiLgurolis.     Giss.,  1857. 

Theologia  naturalis.  Entwurf  einer  sysLemalischen  Naturtheologie  voni  off-nbarungsglm- 
bi.(/en  Standpuncle  aus.     Bd.  I.     Frankft.  a  M.,  1860. 

Kritische  Geschichte  der  Askese  ( Critical  Histori/  of  Asceticism) ;  ein  Beitrag  zur  Ge- 
tchichte  christlicher  Side  urid  Cultur.     Frankft.  1862. 

HiERONYMUS  ;  sei7i  Leben  u.  Wirken  aus  seinen  Schriflen.  dargesldll.     Gotha,  1864. 

i 


PREFACE  BY  THE  GENERAL  EDITOR. 


Die  Evangelie-nkrilik  und  das  Lebensbild  Chrisli  nach  der  Schrifl.  2  Vwlrage.  Darmatadt, 
1864. 

Commenlar  zu  den  Speuechen  Salomonis.     1866.  -i 

Commentar  zum  Hohenlied  u.  Prediger.     1868.  v  in  Lange's  Biblework. 

Commenlar  zum  Propheten  Daniel  (in  course  of  preparation).  ) 

Die  Urgeschichte  der  Erde  u.  des  Menschen  ( The  Frimitive  History  of  Earth  and  Man). 
6  Vortrdge  gehalten  in  Hamburg.     Gutersloh,  1868. 

Prof.  ZbcKLER  is  jilao  the  principal  editor  of  a  valuable  apologetic  monthly  entitled:  Der  Beweii 
il.es  Olaubens  ( The  Evidence  of  Faith),  Gutersloh  (Westphalia),  since  1865,  and  of  the  AUgememe 
LUerarische  Anzeiger  fur  das  evang.  Deutschland  ( General  Literary  Intelligencer  for  Evange- 
lical Germany),  published  at  Gvitersloh,  since  1869. 

PROVERBS. 

Prof.  ZoCKLER  introduces  his  commentary  on  this  storehouse  of  practical  philosophy  and 
heavenly  wisdom  with  the  following  preface  : 

"A  theological  and  homdetic  exposition  of  the  Book  of  Proverbs  has  difficulties  to  contend 
with  which  exist  in  an  equal  degree  in  but  few  books  of  the  Old  Testament,  and  in  none  in  quite 
the  same  form.  Even  the  most  searching  investigation  is  able  to  gain  only  partially  and  ap- 
proximately fixed  points  for  the  determination  of  the  time  when  the  book  originated,  and  of  the  ' 
editorship  of  its  several  main  divisions  as  it  is  now  constructed.  In  almost  every  new  group  of 
Proverbs  the  linguistic  and  theological  exposition  of  the  individual  Proverbs  encounters  new  dif- 
ficulties— and  these  difficulties  are,  in  many  cases,  of  such  a  sort  that  we  must  utterly  despair 
nf  fully  assured  exegetical  results.  And  finally,  to  treat  the  book  homiletically  and  practically, 
in  so  far  as  it  regards  only  brief  passages,  is  rendered  more  difficult  by  the  obscurity  of  many 
single  sentences:  and  in  so  far  as  it  attempts  to  embrace  large  sections,  by  the  unquestionable 
lack  of  fixed  order  and  methodical  structure,  which  appears  at  least  in  the  central  main  division 
of  the  collection  (chap.  x.  1 — xxii.  16),  as  well  as  in  the  supplement  added  by  Hezekiah's  men 
(chaps.  XXV. — xxix.)." 

"  To  this  is  to  be  added  the  imperfection  of  previous  expository  works,  both  the  scientific  and 
the  practical."  [The  author  then  reviews  the  recent  commentaries  of  Hitzig,  Umbreit,  Ew- 
ALD,  Bertheau,  Vaihinger,  and  Elster,  as  well  as  the  older  works  of  Michaelis,  Geier, 
Staeke,  Stockee,  Melanchthon,  and  concludes:] 

"  In  view  of  this  condition  of  exegetical  literature,  heretofore  so  unsatisfactory  in  many  ways, 
the  author  has  at  least  attempted,  with  the  most  conscientious  application  of  his  powers,  and 
with  the  use  of  the  most  important  works  that  have  hitherto  appeared,  to  effect  what  might  ba 
done  tJ  relieve  these  difficulties,  which  exist  in  all  directions  in  considerable  numbers.  .  .  . 
Over  many  of  the  obscurities  that  exist,  he  hopes  that  he  has  thrown  substantially  the  right 
light ;  with  regard  to  others,  that  he  has  turned  attention  to  the  most  promising  avenues  to  an 
appropriate  exposition  and  a  useful  application  :  and  that  for  the  whole  he  has  proposed  a  mean- 
ing essentially  sound,  scientifically  defensible,  and,  for  that  very  reason,  edifying." 

The  work  on  Proverbs  was  first  committed  to  the  hands  of  the  late  Robinson  P.  Dunn,  D.  D,, 
Professor  of  Rhetoric  and  English  Literature  in  Brown  University.  He  was  one  of  the  most 
accomplished  scholars  of  New  England,  and  "  one  of  those  rare  men  who,  by  a  happy  combina- 
tion of  the  gifts  of  nature  and  of  grace,  seemed  adapted  to  usefulness  in  every  department  of 
life."  But  he  had  scarcely  collected  a  complete  apparatus  and  finished  the  rough  draft  of  hia 
translation  as  far  a-s  the  opening  sentences  of  |  9  of  the  Introduction,  when  he  was  suddenly 
called  to  his  rest,  Aug.  28,  1867,  in  Newport,  R.  I.,  the  place  of  his  birth,  at  the  age  of  forty- 
three.  His  last  words  were  similar  to  those  of  Dr.  Neandee:  "Good-by,  I  am  going  home." 
His  pen  was  found  in  the  Commentary  on  the  Proverbs,  at  the  page  he  had  reached.,  as  a  siga 
of  his  last  studv  on  earth.     His  initials  are  attached  to  the  notes  he  added.* 


•  An  elegant  memorial  volume,  published  by  his  widow,  pp.  237.  contains  a  biographical  sketch  hy  Dr.  Samitel  L.  Cald. 
WELL,  the  Commf'morative  Discourse  delivered,  at  the  retjuest  of  the  Faculty  of  Brown  University,  by  the  Rev.  J.  L.  D[MATr, 
Professor  of  Hiatory  in  the  University,  and  selections  from  the  writings  of  Dr.  Doss,  which  give  eviienco  of  his  accurate 
loholar^hip,  elegant  taste,  lovely  character  and  elevated  piety. 


PREFACE  BY  THE  GENERAL  EDITOR. 


After  the  lamented  death  of  Professor  Dunn,  I  secured  the  valuable  services  of  Dr.  Aiken, 
then  Professor  of  Latin  Literature  in  Princeton  College,  and  since  called  to  the  Presidency  of 
Union  College,  in  the  State  of  New  York.  A  hasty  glance  at  the  translation  and  the  grammati- 
cal and  critical  notes  is  sufficient  to  convince  the  reader  how  much  of  original  research  and  learn- 
ing, in  addition  to  the  labor  of  a  faithful  translation,  has  been  bestowed  upon  this  part  of  lh« 
American  edition  of  Lange.  In  compliance  with  my  suggestion,  the  purely  grammatical  pans 
of  the  Commentary  have  been  transferred  as  far  as  practicable  to  the  textual  department,  in 
small  type,  which  the  lay  reader  may  pass  by.  The  same  rule  has  been  followed  in  Ecclesiastes, 
and  the  Song,  as  it  had  already  been  done  in  Genesis.  An  unusual  number  of  grammatical  re- 
ferences has  been  made  to  Bottchee's  encyclopaedic  Orammar,  which,  ia  the  exhaustive  fullness 
of  its  citations,  amounts  almost  to  a  commentary  on  the  Hebrew  Scriptures.  The  same  scholarly 
hand  is  seen  in  the  large  number  of  supplementary  and  illustrative  notes  which  are  scattered 
through  the  exegetical  parts.  The  elder  English  commentators,  like  Tr.-ipp,  Mdffet,  are  cited 
not  for  their  scientific,  but  for  their  sterling  practical  value.  Of  recent  commentators,  Stdart 
and  MuENscHER,  of  our  own  country,  both  unknown  to  Dr.  Zocklee,  have  justly  been  laid  un- 
der contribution.  Considerable  additions  have  also  been  made  to  the  homiletical  department 
from  our  rich  and  varied  literature. 

ECCLESIASTES. 

After  the  translating  and  editing  of  Zocklee's  Koheleth  had  been  undertaken  by  Prof  Tat- 
LEE  Lewis,  who  had  so  admirably  edited  the  greater  part  of  Genesis,  it  was  found  that  the  state 
of  his  health,  and  the  heavy  additions  which  he  felt  it  necessary  to  make,  rendered  assistance  in- 
dispensable. By  my  advice,  therefore,  there  was  procured  the  valuable  aid  of  his  col- 
league. Prof.  Wells,  of  Union  College.  To  him  that  important  part,  the  translation,  is 
due.  For  the  added  introductions,  dissertations,  annotations,  the  Metrical  Version,  and  the 
editing  generally,  Prof.  Lewis  is  responsible.  It  is  trusted  that  these  will  afford  no  little  aid  to 
a  better  comprehension  of  this  strange  and  wonderfully  impressive  portion  of  Holy  Scripture. 
We  have  here  the  ripe  fruits  of  long  continued  biblical  studies  from  one  of  our  most  venerable 
scholars,  who  is  a  man  of  genius  as  well  as  learning.  The  Metrical  Version  in  Iambic  measure, 
with  an  introduction  thereto,  is  a  new  feature,  to  which  we  direct  the  special  attention  of  the 
lovers  of  Hebrew  poetry. 

As  a  help  to  the  reader,  it  is  thought  best  to  give,  as  was  done  in  the  volume  containing 
Genesis,  an  index  to  the  principal  additions  of  Prof.  Lewis.  Some  of  these  are  of  considerable 
extent  and  unusual  interest,  and  they  may  all  be  divided  into  two  classes,  according  as  they  are 
contained  in  the  body  of  the  pages,  or  in  marginal  notes. 

I.  extended  dissertations  on  leading  ideas. 

1.  Appendix  to  Zocklee's  Introduction,  defending  the  Solomonic  origin  of  Ihe  book 

against  the  objections  drawn  from  the  style,  and  the  alleged  later  Hebrew pp.  28-S.'j 

2.  Excursus  on  the  Olamic  or  .Ionian   Words  in  Scripture — Eternities,  or  World-times  in 

the  plural.     Ch.  i.  3 44-01 

3.  The  Inquisition  of  the  Ages.     Ch.  iii.  11-15.     Cyclical  Ideas  in  Koheleth 72-7C, 

4.  Alleged  Historical  Allusions  in  Koheleth.     Ch.  iv.  14,  15 84-87 

6.   Koheleth's  Idea  of  the  Dead.     Ch.  ix.  15 129-131 

6.  The  Alleged  Epicureanism  of  Koheleth.    His  Mournful  Irony.  Ch.  ix.  7-10;  xi.  9, 10.  131-13(i 

7.  The  Unknown  Way  of  the  Spirit.     Life.     The  Divine  Secret  in  Nature.     Ch    xi.  5...  147-151 

8.  Koheleth's  Description  of  Old  Age  intended  for  the  Sensualist 152-15) 

9.  Beth  Olara,  or  "the  Eternal  House."     xii.  5 1.58-100 

10.  Introduction  to  Metrical  Version,  maintaining  the  Poetical  Character  of  the  Book....  171-18! 

11.  Metrical  Version,  divided  into  40  Meditations 183-19fl 

II.    THE    principal    MAEGINAL    NOTES. 

1.  The  metaphor  of  the  Horses  of  the  Sun.     i.  5 38 

2.  The  Reining  of  Ihe  Flesh  ;   the  Word  "jt^^n.     Ch.  ii.  3 S4-55 

3.  rtntyi  mty,  ii.  8,  falsely  rendered  "  musical  imtruments" 5G-57 


PREFACE  BY  THE  GENERAL  EDITOR. 


4.  The  word  chance 54 

5.  Exclamatory  style  of  Koheleth 54 

6.  "  There  is  nothing  better  for  a  man,"  etc.  (controverted),     ii.  24 Stj 

7.  "The  world  in  their  heart."     iii.  11 67-68 

8.  Here,  there — Diesseits,  Jenaeits,  or  the  coming  retribution,     iii.  17 69-70 

9.  "  Whoknoweth  the  spirit  of  man  that  goeth  upward?"     iii.  21 71-72 

10.  The  Melancholy  of  Epicureanism,  as  contrasted  with  the  style  of  the  Sacred  Poetry 80-81 

11.  Vain  Predictings,  Superstitions,  etc 91 

12.  The  King,  and  the  Field 92 

13.  Spirituality  of  the  Hebrew  Accents,  "The  Good  i\iaLt  is  Fair" 94-95 

14.  The  Naming— Adam.  vi.  10 101 

15.  The  "Light  of  thy  countenance" 101 

16.  The  oppression  of  the  wise  man 106 

17.  "  Wisdom  giveth  life."     vii.  12 107 

18.  Over-righteousness,  Over-wisdom 108 

19.  Soliloquizing  style  of  Koheleth 113-114 

20.  "The  wicked  buried" — the  "going  to  and  from  the  Holy  Place."     viii.  10 119 

21.  "  The  days  of  thy  vain  life."     Pathetic  Repetition,     ix.  9  126 

22.  False  logical  and  ethical  divisions  of  many  commentators 137 

23.  "Dead  flies."     x 138 

24.  "Knows  not  how  to  go  to  the  city;"  interpretation  of  x.  14,  15 141-142 

25.  Speech  of  the  prattling  fool.     False  view  of  Hitzig 142 

26.  "  The  sight  of  the  eyes,"  and  "the  way  of  the  heart."     xi.  9 152 

27.  "  Keepers  of  the  house" — "  the  Grinders  " — "the  Light  darkened  " — "Clouds  after  rain."  154 

28.  "  Those  who  look  out  of  the  windows."     "The  doors  shut  in  the  streets." 165 

29.  The  Mill,  and   the   constant  grinding  of  an  ancient  household  ;   with   illustration  from 

the  Odyssey 155-156 

30  The  Almond  Tree 157 

31.  Images  of  the  Silver  cord,  the  Golden  bowl,  the  Fountain,  etc 160 

32.  Creationism.     xii.  27 164 

33.  The  "  making  many  books  " 168 

To  these  may  be  added  many  miuor  marginal  notes,  together  with  the  notes  on  particular 
words,  the  ancient  versions,  and  various  readings,  as  they  are  attached  to  each  division  of  the 
text.     Special  attention  is  here  paid  to  words  alleged  to  belong  to  the  later  Hebrew. 

THE  SONG  OF  SOLOMON. 

The  Commentary  on  the  Song  of  songs  [D'Ttyn  TE',  Sept.:  'A<r/ia  aay-aTuv^  Vulg. :  Canlicum 
caniicomm],  as  this  most  beautiful  of  poems  of  pure  and  holy  love  is  called,  was  prepared  by  the 
Rev.  Dr.  Green,  Professor  in  the  Theological  Seminary  at  Princeton. 

The  difficulty  of  the  book  is  such  as  to  allow  considerable  latitude  of  individual  opinion,  but 
it  is  all  important  to  have  a  proper  view  of  its  spirit  and  aim.  The  German  author  justly  rejects 
both  the  profane  rationalistic  exposition  which  can  see  no  more  in  the  Song  than  a  sensual  erotic 
poem,  and  the  opposite  allegorical  interpretation  which  regards  the  persons  and  objects  described 
as  mere  figures  or  names  for  spiritual  persons  and  objects,  leaving  a  large  margin  for  randoiu 
guess-work  and  unbridled  extravagance.*    Most  nearly  agreeing  with  his  friend,  Prof  Delitzsch, 

*  The  allegorical  interpretation,  it  must  be  admitted,  has  the  authority  of  many  of  the  greatest  divines,  both  Jewish  and 
Christian,  Catholic  and  Evangelical,  and  is  also  sanctioned  by  the  headings  of  our  English  Bible.  It  will  probably  alwayi 
retain  the  ascondancy  in  the  pulpit,  and  in  books  for  popular  devotion.  Many  of  the  most  eloquent  seimons  (as  St.  Ber- 
nard's Sermnnfs  in  cant,  cant.,  and  Kuummacher's  Satnmo  und  Sal<tmtt/i),  and  of  the  sweetest  hymns  (by  Gerh.\rdt,  Dess- 
I.KB,  Drese,  Zinzendorf,  Wesley,  and  Gustav  H.vh.n's,  D<is  ffohn  Lied  in  Liedern,  Halle.  18.53)  are  based  upon  this  view.  If 
we  distinguish  carefully  between  expositimt  and  application,  we  may  allow  a  considerable  latitude  for  homiletic  and  ascetic 
purposes.  One  of  the  very  best  legitimate  practical  ai>plications  of  the  passage  li.  1.5,  I  have  seen,  is  in  a  little  book  of 
Mrs.  H.  Beechor  Stowe,  where  the  "  little  foies  that  spoil  the  vinos  "  (ii.  15),  are  applied,  in  a  series  of  entertaining  homilies, 
to  little  faults  that  disturb  domestic  happiness.  But  in  an  exegetical  point  of  view  most  of  the  allegorical  interpretations  turn 
out  to  l)e  arbitrary  jwtpositions  rather  than  e;rpositions.  .lust  as  I  write,  a  new  attempt  in  this  line  comes  to  my  eyes  in  thrt 
Ilritiali  and  Foreign  Evangeticat  Quarterly  Rrview  lor  Oct.  1H09,  pp.  773-796.     The  writer  of  this  article  (Jiscovers  in  the  Song 


PREFACE  BY  THE  GENERAL  EDITOR. 


he  adopts  the  typical  or  typico- Messimiic  view,  which  is  not  so  oUl  and  generally  received  among 
orthodox  divines  as  the  allegorical,  but  which  has  the  sanction  of  such  eminent  names  as  Light- 
foot,  BossuET,  LowTH,  and  is  more  natural  and  in  harmony  with  the  typical  and  prophetical 
character  of  the  whole  ancient  theocracy,  as  foreshadowing  the  substance  of  Christianity,  and  pre- 
paring the  way  for  its  introduction. 

The  Canticles  are  probably  a  nuptial  song  or  lyric  drama  (melo-drama)  from  Solomon's  best 
period,  and  present  the  ideal  Hebrew  view  of  marriage  as  established  by  God  Himself  in  Paradise 
on  the  basis  of  the  strongest  and  tenderest  passion  He  has  implanted  in  man  ;  and  this  ideal  is 
realized  m  the  highest  and  holiest  sense  in  the  relation  of  Christ  to  His  Church  (Comp.  Eph. 
T.32). 

The  American  editor,  while  recording  his  approval  of  Zockler's  method  and  standpoint  iu 
general,  especially  his  typical  view  (see  pp.  19-25),  has  expressed  his  dissent  from  certain  parts 
of  his  scheme.  He  inclines  to  regard  the  Canticles  as  a  series  of  unconnected  scenes  rather  than 
a  well-arranged,  continuous  drama,  with  a  regularly  unfolded  plot,  as  is  done  by  Zocklee  and 
Delitzsch,  also,  with  various  modifications,  by  Lowth,  Ewald,  Umbreit,  Bottcher,  HiTzia, 
Renan.  He  is  moreover  of  the  opinion  that  the  Song  should  be  more  favorably  interpreted  by 
itself  than  from  the  history  and  later  character  of  Solomon  as  given  in  the  first  book  of  Kings. 
In  this  last  point  I  entirely  agree.  Any  reference  to  Solomon's  polygamy,  unless  it  be  in  the 
way  of  rebuke,  would  mar  the  beauty  and  purity  of  the  poem,  and  make  it  unworthy  of  its  place 
in  the  canon. 

The  next  most  considerable  addition  is  to  the  bibliography  at  the  close  of  the  Introduction 
(pp.  Vi-Al),  where  a  pretty  full  account  is  given  of  English  and  American  Commentators  on 
the  Song.  The  critical  and  gramsiatical  notes  have  been  very  materially  enriched  both  from 
the  editor's  own  researches  and  from  the  early  English  translations,  and  from  English  commen- 
tators. 

I  must  add  that  Dr.  Green  had  inserted  a  considerable  number  of  Arabic  and  Persian  words, 
but  erased  nearly  all  of  them  in  the  proof  sheets,  because,  after  the  type  had  been  procured  at  con- 
siderable trouble,  it  was  found  almost  impossible  to  obtain  accuracy  in  characters  unknown  to 
the  compositors,  and  because  they  rather  disfigured  the  pages. 

I  now  commit  this  new  volume  to  the  churches  of  the  English  tongue,  with  the  wish  that 
it  may  be  as  cordially  welcomed,  and  prove  as  useful,  as  the  other  parts  of  this  Commentary. 

Philip  Schaff. 
5,  Bible  Bouse,  NeW  York,  Nov.  19,  1869. 

a  progreasive  drama  beginning  at  the  gates  of  Eden  and  running  through  the  light  and  shade  of  the  history  of  Judaism  and 
Christianity  till  the  glory  of  the  millennium.     He  distinguishes  in  it  the  following  parts : 

t.  The  Church  before  the  advent,  waiting  and  longing  for  the  coming  of  Christ.  2d.  The  theocracy  under  Solomon,  whicb 
in  the  temple  and  its  worship,  afiford  the  fullest  and  clearest  typical  revelation  of  Christ  which  that  dispensation  admitted 
of.  3d.  The  gradual  decadence  that  followed,  in  both  type  and  prophecy,  which  went  on  till  at  la.st  it  deepened  into  tli" 
darkness  of  the  captivity.  4th.  The  sudden  opening  of  the  gospel  day  m  the  advent  of  the  Saviour,  and  the  preaching  of  the 
apostles — the  voice  of  the  turtle,  and  the  flowers  that  now  begin  to  cover  the  earth.  5th.  A  second  night,  during  which 
Christ  is  again  absent;  this  lasts  longer  than  the  first,  and  during  it  a  deeper  sleep  oppresses  the  church.  On  awakening. 
itU"  in  seen  seeking  her  beloved,  wounded  and  bleeding,  from  the  sword  of  persecution.  6th.  The  bursting  out  of  the  day  of 
tK>*  R  ft  format  ion — the  morning  of  the  millennium — and  then  the  church  is  beheld  "terrible  as  an  army  with  banners." 
clothed  with  truth,  and  shining  with  a  light  which  makes  her  the  admiration  of  the  nations, — "  fair  as  the  moon,  clear  as 
the  sun." 

A  few  specimens  of  interpretation  on  this  scheme,  will  suffice.  The  kisses  of  the  Bridegroom  are  the  promises  of  Christ'* 
coming;  the  ''Virgins"  who  love  the  spouse  (ch.  i.  3\  like  the  Virgins  in  the  Apocalypse,  represent  those  who  had  not  d«- 
tiled  themselves  with  the  idolatrous  rites  of  pagan  *>r  papal  worship;  the  "wilderness"  from  which  the  bridegroom  comi*i 
on  the  day  of  liis  espousals  (iii.  6),  is  Jewish  formalism,  Gentile  scc-pticism,  and  pagan  idolatry  ;  and  the  clouds  of  amokc^ 
which  attended  the  royal  progreiSf  are  the  symbols  of  mysterious  provideaces. 


THE 


PROVERBS  OF  SOLOMON. 


INTRODUCTION. 


I  1.    THE    ETHICAL   AND    BELIQIOUS   RANK  AND   SIGNIFICANCE    OF  THE   PROVERBS   OP  SOLOMON. 

The  collection  of  Proverbs  which  bears  the  name  of  Solomon  is  the  chief  storehouse  of  moral 
instruction  and  of  practical  wisdom  for  the  chosen  people  of  God  under  the  old  dispensation.  It 
forms,  therefore,  the  principal  documentary  source  of  the  Ethics  of  the  Old  Testament,  just  as  in 
the  successive  steps  of  a  gradual  revelation,  it  is  the  peculiar  office  of  the  Pentateuch  to  exhibit 
the  fundamental  truths  of  its  Theology,  the  Psalter  those  of  its  Anthropology,  and  the  Propheti- 
cal Books  those  of  its  Christology  and  Soteriology.  Some  of  the  more  general  principles  and 
postulates  of  Ethics,  especially  much  of  what  belongs  to  the  province  of  the  so-called  doctrine 
of  the  Highest  Good,  and,  as  might  be  expected,  the  whole  doctrine  of  the  Moral  Law,  are  indeed 
tbund  in  the  Books  of  Moses.  Single  topics  connected  with  the  doctrine  of  virtue  and  obligation 
are  occasionally  more  fully  discussed  in  the  Psalms  and  the  Prophets.  But  the  special  doctrine 
of  virtue  and  duty,  which  must  ever  hold  tne  chief  place  m  the  system  of  Ethics,  finds  nowhere 
else  in  the  Old  Testament  so  thorough,  so  individualizing,  and  so  lively  a  presentation  as  in  the 
Proverbs;  and  even  the  more  general  principles  of  Ethics,  as  well  as  the  fundamental  maxims 
of  rectitude  and  law  are,  if  not  directly  referred  to  in  them,  at  least  incidentally  assumed.* 

Resting  on  the  basis  of  the  widest  and  most  diverse  experience,  and  adopting  the  form  of  the 
most  thoughtful,  pithy  and  suggestive  apothegms,  they  apply  to  the  life  of  man  in  all  positions, 
relations  and  conditions,  the  moral  precepts  contained  in  the  law.  In  other  words,  what  the  law 
reveals  as  a  universal  rule  for  the  national  life  of  the  covenant  people  in  a  religious  and  a  politi- 
cal aspect,  the  Proverbs  apply  to  the  relations  and  obligations  of  tlie  private  life  of  each  indivi- 
dual of  that  people.  The  principle  of  consecration  through  fellowship  with  Jehovah,  the  God  of 
the  Covenant,  which  was  revealed  through  Moses,  and  established  in  general  in  his  legislation,  is 
individualized  and  developed  in  detail  by  Solomon  with  reference  to  the  special  domestic  and 
social  relations  of  his  countrymen. 

Note. — It  has  been  often  observed  that  the  Proverbs  of  Solomon  are  tlie  chief  source  of  the 
Old  Testament  Ethics.  Origen,  in  the  Preface  to  his  exposition  of  the  Song  of  Solomon,  ex- 
pressed the  opinion  that  in  the  Proverbs  Solomon  had  aimed  to  discuss  the  '}i'«;},  in  Ecdesiastes 
the  p""""?,  and  in  the  Canticles  the  '^ym'i  or  iisupmli  (the  science  of  the  contemplation  of  Divine 
things),  and  Jerome  adopted  from  him  this  view  (Preface  to  the  Comm.  on  Eccles.,  Ep.  30  to 
Paula).t 

*  [This  threefold  division  of  Ethics,  origiaatiog  with  Schleiermacher,  niid  closely  adhered  to  by  Rothe,  is  generally 
adopted  in  Germany.  "  GuterMirtt  "  is  the  doctrine  of  the  Good  us  an  object  uf  desire  or  a  thing  to  be  attained.  "  Tugend- 
lehre."  is  the  doctrine  of  the  bentiments  and  inclination  towards  virtue.  ^^  PftLcfiUnUhre"  is  the  doctrine  of  the  right  as 
the  foundation  of  law.     The  first  and  the  last  are  objective;  the  second  is  subjective. — R.  P.  D.] 

t  In  his  107  Ep.  to  Lceta  in  reference  to  the  education  of  h-T  d.vii:j;hter  Paul.i,  .Jeho.m?:  siys;  •^Discat  prima  Psalttrium, 
fiisse  caTiticis  ganctamvocet,  etin  Proverbiis  Salomonis  erudiattir  ad  vUam."  Compare  the  title  iracSaywyijci)  aot^ta  whii.U 
GRE90IIY  of  Nazianz'iB  was  wont  to  give  to  the  Book  of  Pioverbd. 


INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 


Luther,  in  his  Preface  to  the  Books  of  Solomon,  written  in  1024  (Erlangen  ed..  Vol.  LXIIL, 
p.  35),  says  of  the  Proverbs  :  "  It  may  be  rightly  called  a  book  of  good  works ;  for  he  (Solomon) 
there  teaches  the  nature  of  a  godly  and  useful  life, — so  that  every  man  aiming  at  godliness 
should  make  it  his  daily  Handbook  or  Book  of  Devotion,  and  often  read  in  it  and  compare  with 
it  his  life."  Starke  (Introd.  to  the  Proverbs,  oyaops.,  Pt.  IV.,  p.  1591)  thus  describes  its  con- 
tents :  "  It  is  for  the  most  part  a  school  of  Christian  Morals ;  upon  the  basis  of  faith  it  founds  the 
wisest  counsels  in  reference  to  the  believer's  duties  towards  God,  towards  his  neighbor,  and  to- 
wards himself  ....  By  means  of  a  great  variety  of  sententious  maxims  this  book  teaches 
man  how  to  escape  from  sin,  to  please  God,  and  to  secure  true  blessedness."  The  elder  Mi» 
CHAELis  (Christian  Benedict)  gives  a  like  estimate  of  the  ethical  value  of  the  Proverbs.  He 
passes  from  an  exposition  of  the  Psalms  to  one  of  the  Proverbs  with  these  words :  "  From  the 
oratory  of  David  we  now  proceed  to  the  school  of  Solomon,  to  find  in  the  son  of  the  greatest  of 
theologians  the  first  of  philosophers."  On  account  of  the  ethical  wisdom  of  the  Proverbs  of 
Golomon,  the  Wiirtemberg  Theosophists,  Bengel  and  Oetingee,  preferred  them  to  most  of  the 
other  books  of  the  Old  Testament.  They  made  them  the  theme  of  their  devout  meditations,  and 
(S-nrnestly  sought  to  penetrate  their  deeper  meaning.  (See  for  Bengel  :  Osk.  Waechter's  "Joh. 
Alb.  Bengel:  Life,  Character,  &c.,  p.  166).  Oetingeb,  when,  as  a  youthful  master  of  arts,  he 
resided  at  Halle,  thought  of  lecturing  on  "Philosophiam  sacram  el  appUcatam,  drawn  from  the 
Scriptures,  especially  the  Proverbs  of  Solomon."  This  plan  he  did  not,  however,  carry  out.  At 
a  later  period,  when  he  was  a  pastor  first  at  Hirsau  and  then  at  Walddorf,  be  diligently  studied 
the  Proverbs  as  the  chief  repository  and  source  of  what  he  called  "Sensus  communis."  He  used 
them  for  purposes  of  religious  instruction  ;  he  wrote  them  on  separate  slips  of  paper,  put  them 
in  a  box,  and  made  his  scholars  draw  them  out  as  lots.  He  also  published  a  little  book  of  a  cate- 
chetical nature,  with  the  title  "  How  shall  the  head  of  a  family  exemplify  at  home  the  Proverbs 
of  Solomon?"  and  a  larger  work  called  "Common  Sense  in  the  Proverbs  and  Eoclesiastes,"' 
Stnttgard,  1753.  "  The  Proverbs,"  he  once  observed,  "  exhibit  Jesus  with  unusual  clearness,  and 
he  who  cannot  perceive  this  knows  not  Paul's  meaning  when  he  says,  1  Cor.  xiv.  20,  '  In  under- 
standing be  men '  "  (see  Ehmann's  ^'Life  and  Letters  of  Oetinger ;"  also  the  essay  in  Vilmaiv's 
Pasl.-lheol.  Bit.,  1865,  I.,  pp.  265  sq  ,  on  "Theosophy:  Oetinger  and  the  Lutheran  Church."^ 
Still  earlier  the  Rostock  theologian,  Samuel  Bohl,  had  attempted  in  bis  Ethica  Sacra  (1640)  .i 
systematic  exhibition  of  the  ethics  of  Solomon,  in  the  form  of  a  continuous  commentary  on  tfi.; 
first  nine  and  the  last  two  chapters  of  Proverbs.  Most  of  the  modern  interpreters  have  in  Iiki) 
manner  justly  appreciated  the  superior  ethical  value  of  this  book.  According  to  Kahnis  [Luth. 
Dogmatik,  I.,  282)  its  peculiar  excellence  lies  in  the  skill  with  which  its  author  "has  presented 
the  maxims  of  a  practical  wisdom  which  aims  in  all  the  human  relations  of  the  Kingdom  of  Gi>l 
to  govern  the  lives. of  men  in  harmony  with  the  intentions  of  its  founder."  Elster  (Deutsche 
Zeitschr.fiir  Christl.  Wissenschaft,  1859,  and  in  his  Commentary  on  the  Proverbs)  ascribes  the 
importance  of  this  book  of  Solomon  to  the  fact  that  "  it  consists  of  a  didactic  religious  discu-ssion 
of  practical  experience,"  in  the  form  of  proverbial  wisdom,  which  is  not  mere  human  prudence, 
but  "a  new  emanation  from  the  Divine  essence  itself,  a  new  communication  of  eternal  wisdom, 
which  alone  is  true  wisdom,"  It  is  a  proverbial  wisdom  which,  "like  the  Law  and  the  Pro- 
phets, has  its  own  peculiar  and  most  important  province,"  and  has  upon  the  varied  and  symmet- 
rical development  of  the  individual  man  an  influence  which  should  be  deeply  felt  and  fully  re- 
cognized. Bruch  (  Weisheitslehre  der  Hebrder,  pp.  102  sq.),  Oehler  (Die  Grundziige  der  all- 
testamentl.  Weishjit,  pp.  5  sq.),  Delitzsch  (Article  Spruche  Salomo's  in  Herzos's  Real-Ency- 
clopddie),  express  themselves  in  similar  terms  with  reference  to  the  high  ethical  and  religious 
rank  of  this  book.  Even  Hitzig,  while  denying  its  inspiration,  and  perceiving  in  it  nothing 
but  human  wisdom,  recognizes  in  it  "  a- religious  consecration  and  an  irresistible  attraction  of  the 
heart  towards  morality,"  which  distinguish  this  monument  of  Hebrew  proverbial  wisdom  above 
all  similar  productions,  whether  of  Arabian  literature  or  of  the  Semitic  mind  in  general  ("Die 
Spruche  Salomo's  ubersetzt  und  ausgelegt,"  p.  xii.). 

[Coleridge  says :  "  The  Book  of  Proverbs  is  the  best  statesman's  manual  which  was  ever 
written.  An  adherent  to  the  political  economy  and  spirit  of  that  collection  of  apothegms  and 
essays  would  do  more  to  eradicate  from  a  people  the  causes  of  extravagance,  debasement  and 


I  1.  THE  SIGNIFICANCE  OF  THE  PROVERBS  OF  SOLOMON.  3 

ruin,  than  all  the  contributions  t.o  political  economy  of  Say,  Smith,  Malthos  and  Chalmers 
together." — Prof.  M.  Sidart  says  (Preface  to  his  Comm.  on  Proverbs,  p.  9)  :  "All  the  hea- 
then moralists  and  proverbialists  joined  together  cannot  furnish  us  with  one  such  book  as  that 
of  the  Proverbs."  In  his  Introd.,  p.  64,  he  says  :  "After  all  the  light  which  Christianity  has 
6hed  upon  us,  we  could  not  part  with  this  book  without  a  severe  loss."  "  The  book  contains  a 
etriking  exhibition  of  practical  wisdom,  so  striking  that  it  can  never  be  antiquated." — J.  Muen- 
6CHER,  in  his  Introd.  to  his  Comm.  on  Proverbs,  says,  p.  xliv.:  "  The  moral  precepts  of  Solo- 
mon rest  on  the  foundation  of  religion  and  true  piety,  and  in  this  respect  diflfer  heaven-wide  from 
the  systems  of  the  ancient  heathen  moralists." — R.  P.  D.J 

[Dr.  Grat  observes,  The  Proverbs  of  the  inspired  son  of  David  "  are  so  justly  founded  on  prin- 
ciples of  human  nature,  and  so  adapted  to  the  permanent  interests  of  man,  that  they  agree  with 
the  manners  of  every  age,  and  may  be  assumed  as  rules  for  the  direction  of  our  conduct  in  every 
condition  and  rank  of  life,  however  varied  in  its  complexion  or  diversified  by  circumstances  ;  they 
embrace  not  only  the  concerns  of  private  morality,  but  the  great  objects  of  political  importance." 
— Dr.  JoRTiN  says  :  "  They  have  not  that  air  of  smartness  and  vivacity  and  wit  which  modern 
writers  have  usually  affected  in  their  maxims  and  sentences ;  but  they  iave  what  is  better,  truth 
and  solid  good  sense."  "  Though  the  composition  be  of  the  disjointed  kind,  yet  there  is  a  gene- 
ral design  running  through  the  whole,  which  the  author  keeps  always  in  view  ;  that  is,  to  in- 
struct the  people,  and  particularly  young  people,  at  their  entrance  into  public  and  active  life, — 
to  give  them  an  early  love  and  an  earnest  desire  of  real  wisdom,  and  to  lay  down  such  clear  rules 
for  their  behaviour  as  shall  carry  them  through  the  world  with  peace  and  credit."  (See  D'Oyly 
and  Mant,  Introd.  to  Proverbs). 

Bridges  (Exposition  of  the  Proverbs,  Am.  Ed.,  Pref.,  pp.  iii.,  vii.,  ix.,  elc.)  says:  "This 
wonderful  book  is  indeed  a  mine  of  Divine  wisdom.  The  views  of  God  are  holy  and  reverential. 
The  observation  of  human  nature  is  minute  and  accurate."  "  Doubtless  its  pervading  character 
is  not  either  explicit  statement  of  doctrinal  truth  or  lively  exercises  of  Christian  experience. 
Hence  the  superficial  reader  passes  over  to  some  (in  his  view)  richer  portion  of  the  Scriptural 
field."  "  While  other  parts  of  Scripture  show  us  the  glory  of  our  high  calling,  this  may  instruct 
in  all  minuteness  of  detail  how  to  '  walk  worthy  of  it.'  Elsewhere  we  learn  our  completeness  in 
Christ  (Col.  ii.  10) ;  and  most  justly  we  glory  in  our  high  exaltation  as  "joint  heirs  with  Christ," 
etc.  (Rom.  viii.  17  ;  Eph.  ii.  6).  We  look  into  this  book,  and,  as  by  the  aid  of  the  microscope,  we 
see  the  minuteness  of  our  Christian  obligations ;  that  there  is  not  a  temper,  a  look,  a  word,  a 
movement,  the  most  important  action  of  the  day,  the  smallest  relative  duty,  in  which  we  do  not 
either  deface  or  adorn  the  image  of  our  Lord,  and  the  profession  of  His  name." 

Wordsworth  (Introd.  to  Proverbs,  pp.  ix.,  x.)  says:  "The  Book  of  Proverbs  is  an  inspired 
book  adapted  to  the  circumstances  of  the  times  of  Solomon."  "  The  Holy  Spirit,  m  inspiring 
Solomon  to  write  the  Book  of  Proverbs,  supplied  an  antidote  to  the  poison  of  those  influences 
(temptations  attending  the  splendor  and  prosperity  of  the  times),  and  has  given  to  the  world  a 
moral  and  spiritual  manual,  which  has  its  special  uses  for  those  who  dwell  in  populous  towns 
and  cities,  and  who  are  busily  engaged  in  worldly  traffic,  and  are  exposed  to  such  temptations 
as  are  rife  in  an  age  and  country  like  our  own,  distinguished  by  commercial  enterprise  and  me- 
chanical skill,  and  by  the  production  of  great  works  of  human  industry,  in  Art,  Literature  and 
Science,  and  also  by  religious  activity,  especially  of  that  kind  which  alms  to  give  to  Religion  ex- 
ternal dignity  and  beauty,  such  as  reached  its  highest  pitch  in  the  Temple  of  Solomon."  Again, 
"  The  Proverbs  of  Solomon  come  from  above,  and  they  also  look  upward.  They  teach  that  all 
True  Wisdom  is  the  gift  of  God,  and  is  grounded  on  the  fear  of  the  Lord.  They  dwell  with  the 
strongest  emphasis  on  the  necessity  of  careful  vigilance  over  the  heart  which  is  manifest  only  to 
God  ;  and  on  the  right  government  of  the  tongue,  whose  sins  are  rarely  punished  by  human  laws  ; 
and  on  the  duty  of  acting,  in  all  the  daily  business  and  social  intercourse  of  life,  with  an  eye  stea- 
dily fixed  on  the  throne  of  God,  and  with  habitual  reference  to  the  only  unerring  standard  of  hu- 
man practice.  His  Will  and  Word.  In  this  respect  the  Book  of  Proverbs  prepared  the  way  for  the 
preaching  of  the  Gospel ;  and  we  recognize  in  it  an  anticipation  of  the  Apostolic  precept  concern- 
ing all  domestic  and  social  relations,  '  Whatsoever  ye  do,  do  it  heartily,  as  unto  the  Lord.'  " 

Dean  Stanley  [Hislory  of  the  Jewish  Church,  II.,  269,  Am.  Ed.),  looking  at  the  other  side  of 


INTKODUCTION  TO  THE  PROVERBS  OP  SOLOMON. 


the  shield,  says,  This  book  "  has  even  something  of  a  worldly,  prudential  look,  unlike  the  rest  of 
the  Bible.  But  this  is  the  very  reason  why  its  recognition  as  a  Sacred  Book  is  so  useful.  It  ii 
the  philosophy  of  practical  life.  It  is  the  sign  to  us  that  the  Bible  does  not  despise  common  sense 
and  discretion.  It  impresses  upon  us  in  the  most  forcible  manner  the  value  of  intelligence  and 
prudence,  and  of  a  good  education.  The  whole  strength  of  the  Hebrew  language,  and  of  the  sacreJ 
authority  of  the  book,  is  thrown  upon  these  homely  truths.  It  deals  too  in  that  refined,  discrimi- 
nating, careful  view  of  the  finer  shades  of  human  character,  so  often  overlooked  by  theologians,  but 
80  necessary  to  any  true  estimate  of  human  life." 

Dr.  Guthrie  [Sunday  Magazine,  Oct.,  1868,  p.  15)  calls  attention  in  bis  forcible  way  to  other 
qualities  of  the  book,  and  bears  a  valuable  testimony  to  its  experimental  worth  in  a  wide  sphere. 
"  It  fulfils  in  a  unique  and  pre-eminent  degree  the  requirements  of  effective  oratory,  not  only  every 
chapter,  but  every  verse,  and  almost  every  clause  of  every  verse  expressing  something  which  both 
'  strikes  and  sticks.'  "  "  The  day  was  in  Scotland  when  all  her  children  were  initiated  into  the  art 
of  reading  through  the  Book  of  Proverbs.  .  .  .  I  have  no  doubt  whatever — neither  had  the  late 
Principal  Lee,  as  appears  by  the  evidence  he  gave  before  a  committee  of  parliament — that  the 
higli  character  which  Scotsmen  earned  in  bygone  years  was  mainly  due  to  their  early  acquaintance 
with  the  Proverbs,  the  practical  sagacity  and  wisdom  of  Solomon The  book  has  unfortu- 
nately disappeared  from  our  schools ;  and  with  its  disappearance  my  countrymen  are  more  and 
more  losing  their  national  virtues — in  self-denial  and  self-reliance,  in  foresight  and  economy. 
in  reverence  of  parents  and  abhorrence  of  public  charity,  some  of  the  best  characteristics  of  old 
manners  and  old  times." — A.] 


A.— GENERAL    INTRODUCTION    TO    THE    PHILOSOPHICAL    LITERATURE 
ASCRIBED    TO    SOLOMON. 

J  2.     THE   PHILOSOPHY    OF   THE    OLD   TESTAMENT    IN    GENERAL,    IN    ITS   BELATION    TO   THE    PHI- 
LOSOPHY   OF   OTHER    NATIONS. 

The  peculiar  form  in  which  the  ethical  doctrines  and  precepts  of  the  Proverbs  are  presented 
is  that  of  the  Uhokmah,  or  Proverbial  Philosophy  of  the  Hebrews.  It  is  a  species  of  moral  and 
philosophical  instruction  in  practical  wisdom,  which  though  distinguished  by  its  thoroughly  re- 
ligious character  from  the  secular  philosophy  of  all  other  races,  stands  in  the  same  relation  to 
the  spiritual  development  of  the  covenant  people  as  that  occupied  by  this  philosophy  in  refer- 
ence to  the  general  culture  of  men  who  are  without  the  Scriptures.  For,  whatever  answer  be 
given  to  the  somewhat  perplexing  question,  whether  the  Hebrews  can  be  properly  said  to  have 
had  a  philosophy,  it  is  certainly  true,  that  the  essential  feature  of  philosophy,  the  striving  after 
objective  wisdom,  or  after  a  true  conception  of  the  absolute  fitness  of  the  world  to  accomplish 
its  ends,  in  both  a  theoretical  and  a  practical  aspect,  is  most  completely  presented  in  the  Hhokmah 
of  the  old  dispensation  ;  and  that  in  fact  it  is  only  the  peculiar  form  in  which  this  striving  de- 
velops itself  in  the  Old  Testament  literature,  which  distinguishes  this  Hbokmah  from  the  phi- 
losophy of  Greek  and  Roman  antiquity.  The  wisdom  of  the  people  of  God  under  the  Old  Tes- 
tament is  the  art  of  so  shaping  life  in  harmony  with  the  divine  will,  and  in  obedience  to  its 
peculiar  laws  learned  by  experience  and  reflection,  as  to  make  one  an  upright  subject  of  the 
kingdom  of  God,  in  other  words,  so  as  to  secure  at  once  the  divine  favor  and  earthly  blessed- 
ness. [When  NoYES  (A  new  Translation  of  the  Proverbs,  etc.,  Introd,  to  Proverbs,  p.  xiv.) 
says:  "  It  is  true  that  the  religion  and  morality  of  the  Book  of  Proverbs  will  not  bear  a  favora- 
ble comparison  with  those  of  Jesus  Christ.  Its  morality  is  much  less  disinterested,  being  for  the 
most  part  founded  in  prudence  rather  than  in  love.  Its  motives  generally  are  of  a  much  less 
elevated  kind  than  those  which  Christianity  presents  ....  Prudential  motives,  founded  on  a 
etrict  earthly  retribution,  are  the  principal  encouragements  to  a  Ufe  of  virtue  which  he  presents," 
etc.,  we  recognize  the  truth  which  he  exhibits,  but  notwithstanding  his  supplementary  and 
balancing  statements  prefer  Isaac  Taylor's  mode  of  exhibiting  the  truth.  Speaking  immedi- 
ately of  the  23d  Psalm  he  says  [Spirit  of  Hebrew  Poetry,  Am.  12mo.  ed.,  p.  38):  "The  bright 


J  2.  THE  PHILOSOPHY  OF  THE  OLD  TESTAMENT. 


idea  of  earthly  well-being  jjervades  the  Old  Testament  Scriptures  ;  and  this  woridly  sunshine  is 
their  distinction  as  compared  witli  the  New  Testament;  but  then  there  are  many  cognate  ideas 
which  properly  come  into  their  places  around  the  terrestrial  idea  ....  A  feeling  is  here  indicated 
which  was  of  that  age,  and  which  was  approvable  then,  although  it  has  been  superseded  since 
by  sentiments  of  a  higher  order,  and  which  draw  their  reason  from  the  substitution  of  future 
for  present  good." — A]  In  so  far  as  God  is  alike  the  beginning  and  the  end  of  this  pursuit  of 
wisdom,  or  in  so  far  as  it  both  necessarily  springs  from  the  fear  of  God, — Prov.  i.  7;  ix,  10; 
comp.  Job  xxviii.  28  ;  Ps.  cxi.  10 ;  Ecclesiast.  i.  16, — and  leads  to  a  purifying  fellowship  with 
Him,  Prov.  viii.  35;  iii.  16,  e(^.,  it  has  an  essentially  religious  and  practical  character.  Its 
sphere  of  reflection  and  of  action  must  therefore  be  also  more  limited  than  that  of  the  old  classi- 
cal or  of  the  modern  philosophy,  both  of  which  delight  in  profound  theoretical  inquiries  in  refer- 
ence to  created  existence,  and  investigations  of  not  only  the  end  but  also  the  origin  of  both 
nature  and  man.  Those  questions  concerning  the  origin  of  the  world  and  the  origin  of  evil 
which  play  so  conspicuous  a  part  in  the  philosophy  of  ancient  and  of  modern  times,  are  only 
incidentally  discussed  in  the  Hebrew  literature  of  wisdom,  whether  in  the  works  ascribed  to 
6olomon.  the  book  of  Job,  or  the  kindred  Psalms;  and  tlien  only  in  their  relation  to  tlie  motives 
and  tendencies  to  practical  morality.  The  divine  wisdom  which  establishes  the  relation  of  God 
to  the  world,  and  is  at  once  the  chief  source  and  fundamental  law  of  both  the  subjective  and 
the  objective  wisdom  of  men,  (Prov.  viii.  21 ;  ix.  12 ;  Job  xxviii.  24  sq. ;  Ecclesiast.  xxiv.)  is 
always  represented  rather  as  the  medium  of  the  foreknowledge  and  the  providence  of  God,  than 
as  a  creative  power,  or  even  as  the  ideal  pattern  of  the  world  (the  niaiKx;  v<j7it6i:  of  Pl.\to).  In 
fine,  the  e.'isential  character  of  the  Hebrew  philosophy  is  far  more  practical  than  speculative :  it 
is  as  little  inclined  to  pursue  or  to  prompt  genuine  speculation  as  it  is  to  identify  itself  with 
secular  philosophy  in  general,  and  with  unaided  human  reason  to  investigate  the  final  causes  of 
tilings.  It  is  essentially  a  divine  philosophy  planting  its  feet  upon  the  basis  of  the  divine  revela- 
lion,  and  staying  itself  upon  the  eternal  principles  of  the  divine  law;  and  it  is  this  determinate 
and  positive  character  of  its  method  of  conceiving  and  teaching,  that  chiefly  distinguishes  it  from 
the  philosophy  of  other  nations  and  of  other  times.  Moreover,  the  habitual,  and  not  as  was  the 
case  with  many  ancient  philosophers,  the  occasional,  adoption  of  the  poetical  form  of  the  Gnome 
or  didactic  apothegm  for  conveying  its  instructions,  must  be  regarded  as  a  marked  and  import- 
ant feature  of  this  whole  body  of  Old  Testament  literature,  and  as  a  decided  indication  of  its 
method  and  of  its  tendencies. 

Note  1. — The  Strastiurg  theologian,  J.  P.  Bruch,  in  his  "  Weisheitslehre  der  Hebrder :  ein 
Beitrag  zur  Geschchle  der  Philosophie."  Strasburg.  1851,  thoroughly  discusses  the  question 
whether  or  not  the  doctrine  of  the  Hhokmah  in  the  Old  Testament  is  to  be  considered  philoso- 
phy in  the  strict  sense,  and  decides  it  in  the  affirmative.  Tiiis  was  the  prevailing  opinion  in 
former  times  among  the  theologians  of  all  the  churches.  Jesuits,  e.  g.  Menochids  in  his 
learned  work,  "  De  Republica  Hebrceorum,"  Book  VII.,  Chap.  1 ;  many  of  the  Reformers  of  the 
17th  and  18th  centuries,  especially  the  followers  of  Descartes  and  Cocceius  ;  and  Lutherans 
like  the  aforementioned  Bohlids  in  his  "Elhica  Sacra,"  or  the  eminent  Bddd.eus  in  his  "Inlro- 
dudio  nd  Historiam philosophies  Hebrceorum,"  2d  ed.,  Leipsic.  1720,  all  spoke  without  hesitation 
of  the  Hebrew  philosophy,  of  the  philosophy  of  Solomon,  David,  Moses,  Joseph,  and  Abraham. 
Indeed  they  often  ventured  to  trace  the  philosophy  of  the  patriarchs  as  far  back  as  to  Adam. 
Even  at  the  beginning  of  the  present  century  Blessig,  in  his  Introduction  to  J.  G.  Dahler  s 
" Devk-  und  Sitlenspruchen  (Sa/ojno's"  (Strasburg,  1810),  unqualifiedly  characterized  the  prover- 
bial poetry  of  the  Hebrews  as  philosophical ;  De  Wette,  in  his  Hebrew  Archaeology,  spoke  of 
"  the  speculative  and  practical  philosophy  of  the  Hebrews  ;"  and  Staeudlin  wrote  a  dissertation 
on  "  The  Philosophy,  the  Origin  and  Design  of  the  Book  of  Job."  CSsBQ  his,  "  Beilrdge  zur 
Philosojjhie  und  Oeschichle  der  Religion  und  Sillenlehre,"  II.,  133  sq.  ;  compare  the  same 
author's  "  Oeist  der  SUtenlehre  Jesii,"  I.,  74  sq.).  Theologians  of  the  most  diverse  schools 
agreed  in  a-ssuming  in  general  the  existence  among  the  early  Hebrews  of  a  style  of  wisdom 
which  might  claim  the  undisputed  title  of  a  philosophy. 

The  opposite  view  is  represented  not  only  by  many  later  philosophers  especially  those  of  the 
critical  schoo;  of  Kant,  but  also  by  such  theologians  as  limit  the  notion  "  philosophy"  to  the 


INTRODUCTION  TO  THE  PROVERBS  OP  SOLOMON. 


scholarly  scientific  speculative  inquiries  peculiar  to  modern  times,  and  must  therefore  consider 
not  only  the  Hebrews,  but  all  the  Semitic  races,  and  indeed  the  Orientals  in  general,  as  totally 
destitute  of  a  philosophical  habit  of  mind.  Such  was  the  opinion  of  Bbucker  before  the  time 
of  Kant,  when  he  asserted  in  his  Critical  History  of  Philosophy  (Leipsic,  1767,  I.,  64),  "  non 
confundejidam  esse  Hcbrceorum  sapientiam  cum philosophia proprii  nominis  alque  significationis." 
Krug  [Philosophisch- Encyclopadisches  Lexicon,  II.,  323)  thinks  that  anything  like  philosophy 
fir  philosophical  wisdom  is  not  to  be  looked  for  among  the  ancient  Hebrews."  Reinhold 
(Lehrbuch  der  Geschichte  der  Philos^phie,  p.  15)  denies  in  general  the  existence  of  any  proper 
old  Oriental  philosophy  side  by  side  with  the  Greek.  Hitter  [Geschichte  der  Philosophic,  I., 
48)  bluntly  says,  "  Of  the  only  Asiatic  nations  whose  literature  is  knawn  to  us,  "we  may  venture 
to  assert,  without  fear  of  much  contradiction,  that  in  the  early  times  they  had  no  philosophy. 
Among  these  are  the  Hebrews,"  etc. 

Of  the  more  recent  theologians  R.  F.  Geau  ("  Semilen  und  Indogermanen  in  ihrer  Beziehunrj 
zu  Religion  und  Wissenschaft,"  p.  28  sq.)  has  warmly  and  zealously  supported  the  proposition 
that  "  the  Setnitic  mind  in  general  has  no  capacity  for  either  philosophy  or  science,"  and  Ln- 
THABDT  (in  the  "  Leipziger  Vortrage  uber  die  Kirche,  nach  Ursprung,  Geschichte  und  Gegen- 
warl,  pp.  18  sq.  [pp.  19  sq.  of  the  translation  published  by  Messrs.  T.  &  T.  Clark,  Edinburgh, 
1857])  adopts  his  opinion  at  least  in  reference  to  the  Hebrews. 

All  these  scholars  manifestly  have  too  limited  and  partial  a  conception  of  philosophy.  They 
with  one  consent  understand  by  it  an  exercise  of  the  human  intellect  controlled  by  the  rigid 
laws  of  logic  and  carried  on  in  a  scientific  method  such  as  was  never  seen  among  the  early  He- 
brews, or  indeed  among  any  of  the  older  Eastern  nations.  But  philosophy  means  far  more  than 
this.  It  is  in  itself,  as  its  etymology,  (^i^/xrofia,  i.  e.  sludaim  sapienlice  [love  of  wisdom],  indicates, 
and  as  the  whole  practice  and  method  of  the  oldest  Greek  philosophers  down  to  the  time  of 
Aristotle  demonstrates,  nothing  but  a  love  for  wisdom  ;  an  earnest  endeavor  to  find  a  theoreti- 
cal and  a  practical  solution  of  the  problems  of  our  earthly  life ;  that  intellectual  effort  which 
strives  to  re-establish  the  proper  relation  between  the  absolute  omniscience  of  God,  and  the 
relative  knowledge  possessed  by  the  reason  of  man.  A  philosophy  and  philosophical  science  in 
this  wider  sense  must  be  claimed  for  the  people  of  God  under  the  Old  Testament.  We  cannot, 
however,  quite  agree  with  Bruch  {ut  supra,  p.  20  sq.)  when,  having  defined  philosophy  in  its  objec- 
tive aspect  as  "  the  science  of  the  Absolute,  or  the  science  of  the  supreme  necessary  causes  of  all 
that  is  or  that  must  be,"  and  in  its  subjective  aspect,  "  as  the  unaided  inquiry  after  the  absolute, 
or  rational  thinking  in  so  far  as  renouncing  all  external  authority  it  investigates  the  supreme 
necessary  causes  of  all  that  is  or  that  must  be,"  he  a.soribes  both  to  the  Hebrews.  For,  in  the 
first  place,  that  which  among  them  corresponds  to  the  philosophy  of  other  nations  is  not  pro- 
perly science,  but  rather  a  knowledge  and  comprehension,  an  intellectual  effort  and  reflective 
process  in  general ;  and  in  the  next  place,  it  is  not  so  much  the  "  supreme  necessary  causes  "  as 
the  chief  practical  ends  of  our  earthly  life  and  being  which  occupied  the  mind  of  the  Hebrew 
thinker.  It  is  then  only  philosophy  in  its  subjective  character,  as  above  defined,  which  can  in 
the  main  be  ascribed  to  the  Hebrews,  and  even  this  in  a  form  quite  unlike  that  in  which  it  pre- 
sents itself  to  Bruch,  one  which  secures  the  full  recognition  of  its  predominant  practical  and 
theological  character.  A  philosophy  consisting  in  such  an  essentially  practical  or  ethical  ten- 
dency of  the  mind,  which  by  an  examination  of  the  highest  moral  and  religious  ends  of  all 
human  and  superhuman  existence,  seeks  to  determine  the  normal  relation  between  God  and  the 
world,  and  thus  to  point  out  the  way  to  truth  and  blessedness,  may  without  hesitation  be 
ascribed  to  the  people  of  the  Old  Covenant.  It  is  indeed  a  philosophy,  which  though  its  shape 
and  dress  are  religious  and  poetical  rather  than  didactic  and  scientific,  contains  within  itself  all 
the  elements  which  are  essential  to  strictly  scientific  development,  or  to  an  entrance  into  the 
sphere  of  dogmatic  and  moral  and  theological  speculation. 

In  this  properly  limited  sense  has  Ewald,  among  others,  [Geschichte  des  Volkes  Israel,  III  , 
82)  recognized  the  existence  of  an  old  Hebrew  Philosophy.  "  Philosophy,"  says  he,  ''  may 
exist  even  where  the  rigid  laws  of  thought  (logic)  are  not  observed,  or  where  no  attempt  is 
made  to  reduce  all  truths  and  conceptions  to  a  symmetrical  whole  (a  system).  This,  it  may  be 
admitted,  is  its  final  aim, — though  this  aim  like  every  other  human  aspiration  is  so  often  tho- 


g  2  THE  PHILOSOPHY  OF  THE  OLD  TESTAMENT.  7 

roughly  erroneous  and  misleading  ; — it  is  not,  however,  its  beginning  nor  its  constant  living  im- 
pulse. Its  beginning  and  very  life  is  rather  the  intense  and  unquenchable  desire  for  investiga- 
tion, and  for  the  investigation  of  all  objects,  both  higher  and  lower,  remote  and  near,  human 
and  divine.  Where  the  problems  of  existence  allow  thoughtful  men  no  rest,  where  they 
provoke  among  the  mightiest  intellects  of  any  people,  or  of  several  nations  at  once,  an  un- 
wearied rivalry  in  the  attempt  to  solve  them.  Philosophy  is  in  the  bloom  and  vigor  of  youth. 
In  that  earlier  time  the  noblest  of  the  Semitic  races  had  plninly  reached  that  stage  when 
the  Greeks  were  far  from  having  approached  it;  and  Israel,  whose  higher  religion  fur- 
nished besides  a  special  impulse  to  reflection  on  the  relations  of  things,  now  entered  with  them 
upon  this  nobler  field  of  hongr  in  the  most  generous  rivalry." 

Similar  views  are  expressed  by  Umbeeit  in  his  ingenious  and  instructive,  though  somewhat 
prolix  observations  "on  the  wisdom  of  the  East"  [Commentar  iiber  die  Spruche  Salomons,  Ein- 
Iciiung,  pp.  iii.  sq.);  by  Delitzsch  (Article  " Spruche  Sahma's,"  in  Herzoq's  Real-EncycL, 
XIV.,  pp.  712  sq.),  as  well  as  by  the  editor  of  this  Biblework  in  his  General  Introduction  to  the 
Old  Testament  (Genesis  p.  19,  [Am.  Ed.]).  Oehler  in  his  wori  "  Die  Grundziigeder  altteslam. 
Weisheii,  pp.  5  sq.,  as  well  as  his  follower  Kahsis  [Luiherische  Dogmalik,  1.,  3W),  essentially 
agrees  with  the  above  statements.  The  latter  says  excellently,  among  other  things,  "  To  find 
in  the  life  of  nature  and  of  man,  in  the  revelations  of  the  kingdom  of  God,  in  the  whole  world, 
the  divine  'wherefore,'  the  divine  fitness  to  accomplish  the  proposed  end,  was  the  great  aim  of 
the  wisdom  of  Solomon.  Here  unquestionably  existed  a  tendency  to  science,  to  philosophy. 
But  the  national  life  of  Israel  rested  on  too  divine  a  foundation  to  permit  great  freedom  of  in- 
quiry, and  the  kingdom  of  God  had  too  many  practical  aims  to  favor  a  purely  theoretical  explo- 
ration of  the  objects  of  existence.  Springing  from  the  practical  this  wisdom  sought  to  further 
the  practical,"  etc. 

Note  2. — In  harmony  with  his  above-quoted  definition  of  the  philosophy  of  the  Hebrews,  as 
an  inquiry  into  the  highest  necessary  causes  of  all  that  is  or  that  shall  be,  Bp.uch  (pp.  69  sq.) 
introduces  the  cosmogony  of  the  first  two  chapters  of  Genesis  into  his  representation  of  the 
philosophy  of  the  Old  Testament.  He  thus  regards  the  substance  of  these  chapters  as  a  portion 
of  a  philosophical  system,  and  indeed  in  its  essential  features  as  the  earliest  instance  of  philo- 
sophical reflection  among  the  Hebrew  race.  (Herder,  as  is  well  known,  held  similar  views. 
In  his  "  Ideen  7ur  Philosophie  der  Gcschichte  der  Menschheit "  he  termed  the  Mosaic  cosmogony 
"  an  ancient  philosophy  of  the  history  of  man  ").  This  view  of  Bruch's  is  connected  with  his 
assumption  of  the  purely  human  and  moreover  half-mythical  character  of  the  Mosaic  narrative. 
It  is  therefore  to  be  decidedly  rejected,  together  with  his  opinion  that  the  Old  Testament 
"  wisdom "  is  the  product  of  unaided  human  speculation,  and  that  no  divine  or  specifically 
supernatural  factor  is  to  be  recognized  in  the  Old  Testament  revelation  in  general. 

Note  3. — The  word  n^pn  primarily  denotes  (in  accordance  with  the  fundamental  meaning 

of  the  root   Qjn,     ,^5>w>-     ''^  Arabic,  where  it  means  to  fasten,  to  hold  fast,  and  then   to 

separate,  to  decide)  the  fixing  of  an  object  for  cognition,  and  secondarily,  simply  knowledge, 
insight.  It  is  therefore  in  Prov.  i.  2  used  as  precisely  synonymous  with  HJ^I,  and  elsewhere,  as 
in  Isa.  xi.  2  sq.,  as  at  least  parallel  with  nj'a.  The  D3n  is  then  in  the  first  instance  the  wise, 
the  learned  man  in  general  (comp.  Jer.  viii.  9),  whether  he  be  a  judge  (1  Kings  iii.  28 :  comp.  the 
corresponding  Arabic  word  which  always  signifies  a  judge),  or  an  artificer  (Ex.  xxviii.  3;  xxxi. 
6 ;  Jer.  x.  9),  or  finally  a  cunning,  subtle  man  who  can  use  his  craft  for  his  own  or  for  others' 
advantage  (Job  v.  13,  comp.  2  Sam.  xiii.  3;  xx.  16).  In  the  religious  realm  i^^^n  naturally 
denotes  insight  into  that  upright  dealing  which  pleases  God  and  conforms  to  the  divine  law,  a 
knowledge  of  the  right  way  which  is  to  be  followed  before  God,  and  of  the  wrong  one  which  is 
to  be  shunned.  In  short  it  is  that  practical  uprightness,  founded  on  religious  enlightenment,  in 
which  the  true  happiness  of  man  consists,  and  which  is  therefore  frequently  represented  by 
n'E'in  (i.  e.  well  being  and  wisdom  in  one),  e.  g.  Prov.  ii.  7  ;  iii.  21 ;  viii.  14;  xviii.  1 ;  Job 
zi.  6 ;  xii.  16  ;  xxvi.  3.     Compare  in  general  HiTZia,  Die  Sjjriiche  Salomo's,  Emleitung,  p.  Iii. 


INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 


sq.  The  latter,  however,  gives  a  somewhat  different  and  less  correct  etymology  of  the  word. 
He  defines  D3n  as  one  who  possesses  the  spiritual  power  of  control  and  determination,  and 
noan  as  the  power  of  moral  self-subjugation.     He  thus  gives  to  the  notion  of  government  a 

prominence  which  is  by  no  means  justified  by  the  Arabic    ^5C>- . 

Note  4,— The  ^^^  or  Hebrew  gnome,  as  the  distinctive  artistic  form  adopted  by  the  Old 
Testament  philosophy  and  proverbial  poetry,  will  be  particularly  discussed  in  a  later  section. 
We  may,  however,  here  observe  that  of  all  the  titles  borrowed  from  kindred  secular  literature, 
and  applied  to  the  Proverbs  of  Solomon  on  account  of  their  peculiar  form,  none  appears  more 
just  and  appropriate  than  that  adopted  by  Bruch,  who  terms  them  (p.  104)  an  Anthology  of 
Hebrew  Gnomes.  In  the  explanation  and  justification  of  this  title  he,  however,  as  he  does 
elsewhere,  disparages  the  theopneustic  character  of  this  Book  of  Scripture. 

I  .3.     THE    AGE   OF   SOLOMON,    OE   THE    GOLDEN   AGE    OP   THE    HEBREW    LITERATURE    OF    WISDOM. 

As  among  other  nations  philosophy  is  not  wont  to  assume  its  proper  form  till  a  long  time 
after  the  religious  and  civil  foundations  of  national  culture  are  securely  laid,  so  in  Israel  no 
season  of  undisturbed  reflection  and  of  philosophical  inquiry  and  instruction  could  be  enjoyed, 
before  the  protracted  storms  and  conflicts  of  the  period  of  the  Judges  had  fixed  the  religion 
of  the  law  in  the  depths  of  the  popular  consciousness,  or  before  the  reigns  of  Saul  and  Da- 
vid, the  earUest  kings,  had  firmly  established  the  tlieocratic  national  life.  The  power  of  ex- 
ternal enemies  must  first  in  some  way  be  broken  and  overthrown,  and  the  prosperity  of  the 
citizen  and  the  political  and  social  influence  of  the  nation  upon  the  life  of  the  surrounding 
mtions  must  be  to  a  certain  degree  secured;  but  this  could  not  be  effected  before  the  bril- 
liant and  glorious  though  warlike  reign  of  David.  Furthermore,  as  an  element  of  the  inter- 
nal culture  of  the  nation,  the  spirit  of  the  law  must  have  begun  to  receive  a  new  invigora- 
tion  and  a  fresh  inculcation,  which  it  derived  from  the  schools  of  the  prophets  which  sprung 
up  after  the  time  of  Samuel.  Hand  in  hand  with  the  directly  religious  activity  of  this  pro- 
phetic company  the  national  poetry  must  make  its  earliest  start,  and  create  for  that  philoso- 
phy a  proper  literary  and  aesthetic  form. 

These  conditions  were  not  all  of  them  fully  realized  until  the  time  of  Solomon,  when  the 
people  were  blessed  with  a  long  period  of  peace,  rich  in  earthly  possessions  and  enjoyments  of  all 
sorts ;  they  then  began  a  lively  and  widely  extended  intercourse  with  foreign  nations,  and  with  an 
extending  view  reaching  even  to  Tarshish  and  Ophir,  their  thought  and  their  activity  receiveil  the 
most  various  impulses  in  a  direction  which  was  no  longer  narrow  and  strictly  national,  but  more 
or  less  universal  and  as  broad  as  humanity  itself.*  There  was  therefore  associated  with  the  priests, 
the  prophets,  the  warriors,  the  jtidges,  a  new  class  of  notables,  that  of  the  Hhakamim  (D'Mn,  1 
Kings  iv.  30,  31  ;  Jer.  xviii.  18  ;  Prov.  i.  6 ;  xiii.  20  ;  xxii.  17),  the  wise,  or  the  teachers  of  wisdom, 
who  began  to  bear  their  part  in  the  whole  work  of  training  the  nation.  A  pretty  large  number 
of  such  wise  men,  of  considerable  importance,  must  have  appeared  under  Solomon,  and  have  been 
associated  with  him  as  the  most  famous  of  all.  For  the  books  of  the  Kings  mention  besides  him 
some  of  his  contemporaries,  OTz..-  "  Eth.nn,  the  Ezrahite,  and  Heman,  Chalcol  and  Darda,  the  sons 
of  Mahol,"  as  representatives  of  the  wisdom  of  that  time  (1  Kings  iv.  31 ;  comp.  1  Chron.ii.  6), 
and  compare  the  wisdom  of  these  Hebrew  Hhakamim  with  chat  of  all  the  children  of  the  East  conn- 
try,  and  all  the  wisdom  of  Egypt "  (1  Kings  iv.  30).     Whether  they  did  or  did  not  form  a  well  de- 

•  L*'Th:it  stately  ami  melanchuly  figure  fSolomnn'e) — in  some  respects  tlie  grandest  ami  the  s:id<lest  in  tlie  sacred  vo- 
lume—is,  in  lietail,  little  more  titan  a  mighty  shadow.  Hut.  on  the  other  hand,  of  his  tige.  of  hi.*  rottrt,  of  his  works  w<j 
know  ittfjie  than  of  any  other."  (Stanley.  Jewish  Church,  II.,  184).  And  the  accomplished  iinthor  goes  on  to  iodicate  'ho 
multiplying  points  of  contact  with  the  outer  and  the  later  world,  and  with  secular  history;  and  adds' p.  18*1) :  "To  have  had 
many  fuch  characters  in  the  Biblicn]  History  would  have  liroiight  it  down  too  nearly  to  the  ordinary  U'Vcl.  Rut  to  h:ive 
one  Kiteh  is  necessary,  to  show  that  the  interest  which  we  inevitably  feel  in  sttch  events  and  sui'h  men  h;is  a  place  in  toe 
designs  of  Providence,  and  in  the  lessons  of  Revelation."  See  also  pp.  252  sq. — Prof  B.  B.  Epw.vrdr  (  Writings,  cl':.,  II..  402), 
speaking  of  the  fitness  of  the  a'.;e  to  develop  this  species  of  poetry,  says:  '"  It  was  the  period  of  pe:ice.  extended  commerce, 
art,  reflection,  when  the  poet  could  gather  up  the  e.\[)erience8  of  tlie  past,  and  embody  them  in  pith.v  sayings,  etittrp 
apothegms,  ins  :r  active  allegorie-',  or  spread  them  out  in  a  kind  of  pbilosophical  disquisition."  -  A.J 


i  a.  THE  AGE  OF  SOLOMON. 


fined,  exclusive  class  of  popular  teachers  gathered  about  some  leader  or  master,  whether  there  were 
thus  special  schools  for  the  wise,  or  the  schools  of  the  prophets  were  also  chief  places  of  culture  for 
the  disciples  of  the  Hhokmah,  these  Hhakamim  of  the  age  of  Solomon  and  of  subsequent  ages  mu=t 
be  considered  a  very  important  factor  in  the  limited  mental  development  of  the  people,  and  as  a 
factor  possessing,  like  the  prophetic  and  the  priestly  order,  an  independent  importance  (comp.  Jer. 
xviii.  18 ;  Ez.  vii.  26).  They  had  doubtless  offered  a  vigorous  resistance  to  those  frivolous  im- 
pulses of  the  n'Vv,  the  freethinkers  and  insolent  scoffers,  that  had  manifested  themselves  since  the 
times  of  Saul  and  of  David.  Their  positive  agency  was  exerted  in  the  propagation  and  dissemina- 
tion of  that  deeper  religious  knowledge  and  practical  wisdom  of  life,  beside  which  all  worldly  pru- 
dence, fine  culture  and  enlightenment  must  appear  as  foolishness  (comp.  ^2i.  Pn^i,  ni733,  etc.; 
Prov.  xiii.  20 ;  xvii.  21 ;  Ps.  xiv.  1 ;  Is.  xxxii.  6).  The  first  decided  manifeslation  of  this  new  in- 
tellectual tendency,  together  with  the  literature  produced  by  it  under  Solomon's  peaceful  reign, 
marks  this  bright  summit  of  the  entire  theocratic  development  in  the  Old  Testament  aa  the  golden 
age  and  the  really  classic  epoch  of  this  especially  important  branch  of  the  intellectual  culture  in  (he 
life  of  the  covenant  people. 

Note  1 The  independent  significance  of  the  HDOn  as  a  special  tendency  of  the  mind,  exerting 

with  the  nxOJ,  or  the  gift  of  prophecy,  an  important  influence  has  been  recently  estimated  with 
special  correctness  by  Ewald.  In  his  dissertation  "  on  the  popular  and  intellectual  freedom  of 
Israel  in  the  time  of  the  great  prophets  down  to  the  destruction  of  Jerusalem  "  {Bibl.  Jahrbiicher, 
1, 96  sq.),  he  says,  among  other  things,  "  It  is  not  easy  to  conceive  correctly  how  high  a  development 
was  reached  in  the  pursuit  of  wisdom  (Philosophy)  in  the  first  centuries  after  David — and  it  is  not 
usual  to  consider  how  mighty  was  the  influence  which  it  exerted  on  the  entire  development  of  the 
national  life  of  Israel.  The  more  closely  those  centuries  are  reviewed,  the  greater  must  be  the  as- 
tonishment at  the  vast  power  so  early  exerted  on  all  sides  by  wisdom  as  the  peculiar  concern  of 
many  men  among  the  people.  It  first  openly  manifested  itself  in  especial  circles  of  the  nation, 
whilst  in  the  peculiarly  propitious  age  after  Solomon  eager  and  inquisitive  pupils  gathered  about 
individual  teachers  until  ever-improving  schools  were  thus  formed.  But  its  influence  gradually 
pervaded  all  the  other  pursuits  of  the  people,  and  acted  upon  the  most  diverse  branches  of  author- 
ship." The  existence  of  especial  scliools  of  the  wise,  like  those  of  the  Prophets,  thus  asserted,  can- 
not be  satisfactorily  proved.  Delit7..sch's  remark  in  favor  of  this  assumption  [ut  supra,  p.  717), 
that  the  usual  form  of  address  in  the  Proverbs,  'J3,  my  son,  which  is  not  that  of  a  father  to  a  son, 
but  of  a  teacher  to  a  scholar,  implies  that  there  were  then  nojn  '33,  i.  e.,  pupils  of  the  wise,  just 
as  there  were  "  sons  of  the  prophets,"  and  that  there  must  also  have  been  "schools  of  wisdom."  is 
and  must  remam  a  mere  hypothesis.  It  is  moreover  an  hypothesis,  which  from  the  acknowledged 
wide  application  of  the  conception  J3,  son,  in  Hebrew,  and  its  almost  absolute  lack  of  all  support 
in  the  Proverbs  as  well  as  m  the  other  books  of  the  Old  Testament,  must  always  be  regarded  as  a 
rather  unsafe  one.  Comp.  Bruch,  pp.  57  sq.,  who  is  at  all  events  so  far  correct  that  he  observes  : 
''  The  Hebrew  wise  men  were  not  philosophers  by  profession;  they  constituted  no  class  distinct 
from  others,  but  might  belong  to  diflferent  classes."  For  there  is  the  less  reason  for  supposing  from 
the  above  cited  passage  (Jer.  xviii.  18)  that  there  was  a  special  alass  of  Hhakamim,  beside  that  of 
the  priests  and  the  prophets,  from  the  fact  that  in  the  parallel  passage,  Ez.  vii.  26,  the  notion  of 
"  the  wise"  is  represented  by  that  of  "the  ancient,"  D'JPJ- 

Note  2. — The  antithesis  between  |*7  and  Djn  which  runs  through  the  entire  body  of  Old  Tes- 
Mment  literature  pertaining  to  wisdom  has  been  discussed  in  an  eminently  instructive  manner  by 
Delitzsch,  ul  supra,  pp.  713  sq.  He  shows  very  strikingly  how  "in  the  age  of  .Solomon,  which 
was  peculiarly  exposed  to  the  danger  of  sensuality  and  worldliness,  to  religious  indifference  and 
freethinking  latitudinarianism,"  the  number  of  D'S7  necessarily  increased,  and  their  skepticism 
and  mockery  must  have  assumed  a  more  decided  and  aggravated  form.  "  For  those  men  who  de- 
spised what  IS  holy,  and  in  doing  so  laid  claim  to  wisdom  (Prov.  xiv.  6),  who,  when  permitted  to 
speak,  indulged  in  contention  and  bilterness  (xxii.  10),  who  sarefully  shunned  the  compfiny  of  the 
Hhakamim,  because  they  fancied  themselves  superior  to  their  reproofs  (xv.  12),  the  age  of  Solo- 


10  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

mon,"  he  says,  "  first  invented  the  title  f/,  [scorner].  For  in  the  Psalms  of  the  time  of  David  theii 
common  designation  is  73J  (which  occurs  in  Prov.  xvii.  21  only  in  the  general  sense  of  low  fellow, 
Qerm.  Bube  [Eng. '  Booby,'  It  occurs  also  in  Prov.  xvii.  7,  and  xxx.  22,  and  the  corresponding 
verb  in  xxx.  32 — R.  P.  D.],  while  the  word  f7  is  found  in  no  other  than  the  1st  Psalm,  which  has 
a  later  origin.  One  of  the  proverbs  of  Solomon  (xxi.  21,  comp.  xxiv.  8)  gives  a  definition  of  the  new 
term :  "Proud  and  haughty  scorner  (]'7)  is  his  name  who  dealeth  in  proud  wrath."  The  conscious 
self-sufiiciency  of  his  ungodly  thoughts  and  deeds  distinguishes  him  from  the  'ri^,  the  simple,  who 
has  been  only  misled,  and  may  therefore  be  reclaimed  (Prov.  xix.  25  ;  xxi.  11).  His  disowning 
the  Holy,  in  opposition  to  a  better  knowledge  and  better  opportunities,  distinguishes  him  from  the 
S'pS  ["  foolish,"  i  e.,  gross  or  stupid],  the  r){ji  ["  foolish,"  i.  e.,  lax  or  remiss],  and  the  ^7"''?0  [the 
man  "void  of  understanding,"  lit.,  lacking  heart,  i.e.,  sense],  all  of  whom  despise  truth  and  in- 
struction through  want  of  understanding,  narrowness  and  forgetfulness  of  God,  rather  than  from 
essential  perverseness," 

Note  3. — Of  the  four  wise  contemporaries  of  Solomon  mentioned  in  1  Kings  v.  11  (iv.  31  accord- 
ing to  the  older  division  of  chapters  [the  one  followed  in  our  English  Bible])  Heman  and  Ethan 
appear  in  Ps.  Ixxxviii.  1  and  Ixxxix.  1  as  "  Ezraliites,"  i.  e.,  descendants  of  Ezrah  or  Zerah,  the  son 
of  Judah  (Num.  xxvi,  13,20),  Chalcol  and  Darda  (in  the  parallel  passage,  1  Chron.  ii.  6,  Dara) 
are  designated  as  Vino  'J3,  i.  e.,  either  "  sons  of  Machal,"  a  man  otherwise  unknown,  or  if  lino 
be  taken  as  an  appellative,  "sons  of  verse,"  i.  e.,  singers,  leaders  of  the  chorus  (corap.  Eccl.  xii.  4). 
Luther's  translation,  "poets,"  and  his  reference  of  the  title  to  all  the  four,  are  unsupported  by 
the  original.     Comp.  Keil,  Commentar  zu  den  Biicliern  der  Kbnige,  pp.  42  sq. 

I  4.    SOLOMON  AND  THE  POETRY  OF  WISDOM  WHICH  MAY  BE  CALLED  SOLOMON'S  IN  THE  STRICTEST 

SENSE. 

As  the  chief  representative  and  promoter  of  the  Jewish  literature  of  wisdom,  we  have  Solomon 
himself  ["  hot  only  the  AuousTns  of  his  age,  but  its  Aristotle  "  (Stanley)],  The  Old  Testa- 
ment exalts  the  wisdom  of  this  monarch,  as  a  direct  gift  of  Divine  grace  *  (1  Kings  iii,  5-12  ; 
iv.  29),  high  above  that  of  all  other  wise  men,  whether  of  his  own  or  of  other  nations, — especially 
above  that  of  the  teachers  of  wisdom  already  named,  Heman,  Ethan,  Chalcol  and  Darda  (1  Kings 
iv,  30,  31).  This  is  described  as  consisting,  in  the  first  place,  in  the  highest  virtues  of  the  ruler  and 
the  judge,  or,  as  it  is  expressed  in  1  Kings  iii.  9,  in  "an  understanding  heart  to  judge  thy  people, 
that  I  may  discern  between  good  and  bad;"  and  in  the  second  place,  in  an  unusually  wide  and 
varied  knowledge  as  the  basis  of  his  teaching,  which  related  to  all  the  possible  relations  of  created 
existence,     [Comp,  Stanley's  Jewish  Church,  II,,  pp,  254  sq.] 

It  is  this  vast  erudition  which  is  referred  to  in  the  expression  "largeness  of  heart  f  (31  3n'l)  even 
as  the  sand  that  is  on  the  sea  shore,"  which,  with  the  words  ■"  wisdom  and  understanding  exceeding 
much,"  is  used  in  1  Kings  iv.  29  to  describe  his  extraordinary  endowments.  With  the  same  intent 
it  is  said  of  him,  ver.  33,  that  "  he  spake  of  trees,  from  the  cedar  tree  that  is  in  Lebanon  even  unto 
the  hy,so0p  that  springeth  out  of  the  wall ;  he  spake  also  of  beasts,  and  of  fowl  and  of  creeping  things 
and  of  fishes."  Among  these  discourses  of  his  upon  all  possible  manifestations  of  life  in  nature  are 
doubtless  meant  wise  sayings  in  reference  to  their  deeper  sense,  and  the  Divine  majesty  and  wisdom 
reflected  in  them,  physioo-theological  observations  and  descriptions,  therefore,  such,  for  example,  as 
still  present  themselves  to  us  in  the  concluding  chapters  of  the  Book  of  Job  (chaps,  xxxviii. — xli.), 
and  in  several  of  the  sublimest  Psalms  (viii.;  ix.;  civ.,  etc.);  or  shorter  aphorisms,  parabolic  reflec- 

*  ["  Hi;  showed  his  wisrlom  by  asking  for  wisdom.  He  becnme  wise  because  he  had  set  his  heart  upon  it,  Tliis  w.is  to 
hirii  the  special  aspect  tliroiiRh  which  the  Divine  Spirit  was  to  be  npproachid,  and  grasped,  and  made  to  bear  on  the  wants 
of  men ;  not  the  Iiighest,  not  the  clioice  of  David,  net  the  choice  of  Isaiali ;  bnt  still  the  choice  of  Solomon,  '  He  awoke, 
and  behold,  it  was  a  dream,'  But  the  fulflhnent  of  it  belonged  to  actual  life."  Dein  Stanlet,  History  of  the.  JimiA 
Omrch,  II,,  190— A.] 

t  LOTHER'e  translation,  "getrontcs  Herz"  [a  comforted,  then  a  courageous  or  confident  heart],  must  be  rejected  as  coti» 
tnir.v  to  the  sense  of  the  original.  Comp.  Keii,  in  loc,  who  correctl.v  explains  'Margeneas  of  heart"  as  "compreheuaiT* 
undorstandiiig,"  "  intellectual  capacity  to  grasp  the  widest  realms  of  liuowledge." 


2  4.  SOLOMON  AND  THE  POETRY  OF  WISDOM.  11 

tions  and  pointed  sentences,  such  as  are  quite  numerous  in  the  Proverbs  and  in  Ecclesiastes  (e.  g., 
Prov.  vi  6-8;  xx.  Isq.;  xxvi.  1  sq.;  xxvii.  3sq.:  xsx.  15  sq.;  comp.  Eccles.  i.  5sq.;  vii.  Isq.;  x.  1  sq.; 
xii.  1  sq.).  It  is  the  manifold  materials  and  themes  of  both  the  lyrical  and  the  didactic  poetry  of 
Solomon  (or,  according  to  1  Kings  iv.  32,  his  "  Proverbs  "  and  "  Songs  "),  which  in  that  noteworthy 
passage  are  mentioned  as  proofs  of  the  unusual  extent  of  his  knowledge,  this  theoretical  foundation 
of  his  wisdom,  or  are  pointed  out  by  the  prominence  given  to  a  few  noted  examples  from  the  vegeta- 
ble and  the  animal  world.  Josephus  indeed  rightly  understood  the  passage  as  a  whole,  when  he 
found  that  it  ascribed  to  Solomon  a  comprehensive  knowledge  and  a  profound  philosophical  view  of 
natural  objects  (.4wii.,  VIII.,  2,  5  ;  ovdefiiav  tovt(jv  (pvt^ti' vyvoTja^v  ovdi  •Kp.ftfpMev  dve^sraarov  d/l/\' fv 
-aaat(  e(jiiXoa6(p7)<yev  [he  was  not  ignorant  of  the  nature  of  any  of  these  things,  nor  did  he  pass  them 
by  unexamined,  but  he  philosophized  concerning  them  all].  A  similar  correct  estimate  of  the  na- 
ture and  extent  of  the  philosophical  knowledge  of  this  great  monarch  is  found  in  Ieen^us  {Adv. 
haer.,  IV.,  27, 1),  who,  on  the  authority  of  the  same  passage  says  of  Solomon,  "earn  quw  est  in  con- 
dilione  {i.  e.,  Kriaci)  sapientiam  Dei  exponebat  physiologice."  He  thus  in  like  manner  ascribes  to 
him  not  perhaps  a  purely  descriptive  or  historical  knowledge  of  natural  objects,  but  a  knowledge 
of  nature  serving  as  a  basis  for  fine  religious  and  philosophical  observations  and  ethical  instructions 
in  wisdom. 

Many  of  the  fruits  of  this  learned  pursuit  of  wisdom  must  have  had  a  literary  character. 
According  to  1  Kings  iv.  32  "  he  spake  three  thousand  proverbs,  and  his  songs  were  a  thou- 
sand and  five."  Not  only  then  had  he  inherited  from  his  father  David,  in  undiminished  fer- 
tility, the  power  of  composing  songs,  the  gift  of  both  sacred  and  secular  lyrical  verse,  but  he 
also  originated  and  established  a  new  species  of  Hebrew  poetic  art,  that  of  gnomic  didactic 
poetry,  of  which  before  his  time  there  had  existed  but  mere  germs,  imperfect  attempts  com- 
pletely eclipsed  by  his  achievements.  Proportionably  few  specimens  of  either  class  of  his 
poetical  productions  have  come  down  to  us.  Instead  of  one  thousand  and  five  songs  we  have 
in  the  Canon  but  two  Psalms,  which  bear  his  name,  the  72d  and  the  127th.  The  exclusion 
of  so  large  a  number  of  his  lyrics  from  the  collection  of  the  religious  verse  of  his  nation  may 
have  been  occasioned  either  by  their  lack  of  a  directly  religious  character,  or  by  their  too  in- 
dividual bearing.  In  reference  to  another  monument  of  the  lyrical  poetry  associated  with  the 
name  of  Solomon,  the  Canticles,  it  is  still  an  undecided  and  controverted  question  whether 
Solomon  was  the  proper  and  immediate  author  of  it,  or  rather  some  contemporary  poet  who 
chose  him  as  its  subject  (see  ^5). 

The  remains  of  his  gnomic  didactic  poetry,  as  they  are  presented  in  the  Proverbs,  are  much 
more  numerous.  Even  this  collection,  however,  contains  not  more,  perhaps,  than  one  quarter 
of  those  3,000  sayings  which  Solomon  uttered ;  inasmuch  as  several  parts  of  the  book  are  by 
their  titles  expressly  ascribed  to  other  authors,  and  of  the  remaining  746  verses  hardly  the 
whole  can  be  directly  ascribed  to  him  (see  i  12).  It  will  always  be  uncertain  whether  those 
3,000  proverbs  of  which  it  is  expressly  said  that  he  "spake"  them,  were  all  actually  recorded 
by  him  or  one  of  his  contemporaries,  or  whether  many  of  them,  as  matters  of  merely  oral 
tradition,  were  not  gradually  lost. 

That  in  general  he  spoke  more  than  he  wrote,  so  that  the  greater  part  of  the  utterances  of 
\\\n  wisdom  consisted  in  pithy  maxims  and  acute  sayings,  like  the  riddles  of  the  modern  Ori- 
entals, may  be  pretty  safely  inferred  from  the  statement,  that  "there  came  of  all  people  to 
hear  the  wisdom  of  Solomon,  from  all  kings  of  the  earth,  which  had  heard  of  his  wisdom  "  (1  Kings 
iv.  34).  The  same  inference  may  be  drawn  partly  from  the  Scripture  narrative,  and  partly  from 
the  old  Jewish  tradition  preserved  by  Josephus  in  reference  to  the  Queen  of  Sheba's  visit  to  his 
court  (1  Kings  x  1  sq.).  as  well  as  from  the  account  of  his  contest  with  King  Hiram,  and  with 
the  Tyrian  Abdemon,  in  the  propc^ing  of  ingenious  riddles.     (Josephus,  Anlt.  VIII.,  5,  3). 

Note  1. — Besides  songs  (D'")'D'),  gnomes  or  maxims  (D'Sro),  and  riddles  (ni'Tn),  Hitzig, 
ut  supra,  p.  xvi.,  ascribes  fables  to  Solomon.  "  The  discourse  concerning  beasts,  trees,  fowl,  etc., 
ascribed  to  him  (in  1  Kings  iv.  33),"  he  thinks,  "cannot  be  properly  referred  to  the  substance 
of  his  maxims,  but  is  most  naturally  understood  of  his  invention  of  fables."  This  is  a  rather  ar- 
bitraiy  conceit  of  Hitzig's,  which  he  unsuccessfully  tries  to  sustain  by  the  hypothesis  which  he 


12  INTRODUCTION  TO  THE  PROVEEBS  OF  SOLOMON. 


throws  in,  that  "  perhaps  in  the  3itN,  1  Kings  iv.  33  (hyssop),  the  name  of  ^sop  lies  concealed  " 
(Aio[jiroc=i'("«JTO£-  ?  ?).  Notwithstanding  the  contrary  assertion  of  Herder,  in  his  well-known 
work  "The  Spirit  of  Hebrew  Poetry"  (II.,  p.  13),  the  Old  Testament  offers  no  example  of  a 
proper  fable.  The  story  of  the  bramble  invited  by  the  trees  to  be  their  king  (Judg.  ix.  8-15)  is 
in  its  whole  plan  and  tendency  much  more  of  a  parable  than  a  fable. 

jjoTE  2. According  to  Oriental  traditions  in  reference  to  Solomon  and  the  Queen  of  Sheba, 

her  name  was  Balkis  or  Belkis  ;  she  became  Solomon's  concubine,  or  his  actual  wife  (the  first  is 
asserted  by  the  Hiniyaritic  Arabs,  the  latler  by  the  ^Ethiopians)  ;  she  bore  him  a  son,  Menile- 
hek  with  the  eurnaine  Ibn-el-haglm,  son  of  the  wise ;  she  first  brought  to  Palestine  the 
root  of  the  genuine  balsam,  afterwards  cultivated  at  Jericho  and  near  Engedi  (comp.  1  Kings 
X.  10  and  in  addition  Josephtis,  Antt.  VIII.  6,  6),  etc.  Legends  of  this  sort,  invented  especially 
bv  the  Rabbis  to  heighten  the  kingly  glory  and  wisdom  of  Solomon,  and  found  some  of  them  in 
JosEPHUS  (id  supra),  others  in  the  Talmud  (e.  g.  Jalkub  Melachim,  p.  195),  others  in  the  Koran 
(Sura  27),  others  in  later  Arabic,  jEthiopic  and  Persian  documents,  abound  in  the  comprelier  n  ve 
Turkish  work  Suleiman  name,  i.  e.  the  Book  of  Solomon,  which,  according  to  VoN  Hammer, 
consists  of  70  folio  volumes.  Comp.  Von  Hammer  '^  Rosenol,  or  Oriental  Legends  and  Tradi- 
tions from  Arabic,  Persian  and  Turkish  sources,"  Vol.  I.,  pp.  147-257.  See  also  H.  Ludolf, 
Hist.  jEthiop.,  II ,  c.  3,  4 :  Pococke,  Specimen  lust.  Arab.,  p.  60 ;  Cadssin  de  Perceval,  Essai 
sur  I'hisloire  des  Arabcs,  I.,  pp.  76  sq. ;  and  P.  Cassel,  Elagabal,  in  the  Elberfeld  "  Vortnige 
f.  d.  gebildete  Publikum,"  1864,  p.  182. 

jTqxe  3. — [The  question  of  Solomon's  moral  qualification  to  be  the  author  of  some  of  tlie 
books  contained  in  the  canon  of  the  Scriptures  has  sometimes  perplexed  honest  disciples,  and 
been  made  a  specious  argument  in  the  mouths  of  cavillers.  The  point  is  well  put  and  the  an- 
swer well  given  by  Arnot,  Laws  from  Heaven  for  Life  on  Earth,  pp.  11-13.  "  The  choice  of 
Solomon  as  one  of  the  writers  of  the  Bible  at  first  sight  startles,  but  on  deeper  study  instructs. 
We  would  have  expected  a  man  of  more  exemplary  life — a  man  of  uniform  holiness.  It  is 
certain  that,  in  the  main,  the  vessels  which  the  Spirit  used  were  sanctified  vessels :  '  Holy  men 
of  old  spake  as  they  were  moved  by  the  Holy  Ghost.'  ....  But  the  diversity  in  all  its  extent  is 
like  all  the  other  ways  of  God ;  and  He  knows  how  to  make  either  extreme  fall  into  its  place  in 
the  concert  of  His  praise.     He  who  made  Saul  an  apostle  did  not  disdain  to  use  Solomon  as  a 

prophet If  all  the  writers  of  the  Bible  had  been  perfect  in  holiness, — if  no  stain  of  sin 

could  be  traced  on  their  character,  no  error  noted  in  their  life,  it  is  certain  that  the  Bible  would 
not  have  served  all  the  purposes  which  it  now  serves  among  men.  It  would  have  been  Godiike 
indeed  in  matter  and  mould,  but  it  would  not  have  reached  down  to  the  low  estate  of  man — it 
would  not  have  penetrated  to  the  sores  of  a  human  heart Practical  lessons  on  some  sub- 
jects come  better  through  the  heart  and  lips  of  the  weary,  repentant  king  than  through  a  man 

who  had  tasted  fewer  pleasures,  and  led  a  more  even  life Here  is  a  marvel ;  not  a  line  of 

Solomon'' s  writings  lends  to  palliate  Solomon's  sins The  glaring  imperfections  of  the  man's 

life  have  been  used  as  a  dark  ground  to  set  off  the  lustre  of  that  pure  righteousness  which  the 
Spirit  has  spoken  by  his  lips." — A.] 

g  5.   THE  SONG  OF  SOLOMOS  IN  ITS  RELATION  TO  THE  LITERATURE  OF  WISDOM  ASSOOIATED  WITH 

SOLOMON.* 

The  opinion  that  the  Song  of  Solomon  is  not  only  a  production  of  the  age  of  Solomon,  bui 
most  probably  the  work  of  Solomon  himself,  is  favored  both  by  its  numerous  allusions  to  the 
personal  and  historical  relations  of  this  king  (c.  jr.  iii.  2;  iv.  4;  vi.  8 ;  vii.  5;  viii.  11),  and  by 
Its  general  festbetic  character,  its  lively  conception  of  nature.  Thus  it  manifests  a  decided  pre- 
ference for  comparisons  with  natural  objects  of  all  sorts,  especially  with  such  as  are  distinguished 

•[While  there  mast  be  conceded  to  be  weight  in  the  objections  urged  by  ISAic  T»yi.or  (chap.  iii.  of  his  "  Spirit  u/ 
lic^irew  Pb<'Xry")  to  the  recoi^nition  of  a  proper  drama  in  the  Scriptures,  we  cannot  agree  with  him  that  it  is  only  with  "a 
T517  forced  meaning  "  tliat  such  books  as  Job  and  Solomon's  Song  can  be  called  dramatic.  There  is,  on  the  other  hand, 
need  to  guard  at^ainat  the  fondness  of  some  for  aasimilatin-;  the  Scriptures  in  their  descriptive  terms  to  secular  literar 
tnie;  is  then-  not  in  the  other  direction  such  an  error  as  hyper-fastidiuusDees ? — A.J 


{  5.  RELATION  TO  TUE  LITERATURE  OF  WISDOM. 


either  by  their  beauty  or  their  variety  ;  it  refers  not  only  to  numerous  important  places  of  both 
Northern  and  Southern  Palestine,  but  also  to  regions,  cities  and  persons  beyond  the  limits  of 
Palestine  (e.  g.  Kedar,  Damascus,  Pharaoh,  etc.).  Had  it  been  composed  merely  with  reference 
to  Solomon,  it  would  not  have  been  ascribed  to  this  monarch  either  in  the  title  of  the  Masoretic 
text,  or  by  the  unanimous  tradition  of  Jewish  antiquity.  It  is  manifestly  a  product  of  that 
extremely  rich  and  fruitful  poetical  activity  of  Solomou,  described  in  1  Kings  iv.  32,  33.  In 
virtue  of  its  erotic  contents  it  belongs  essentially  to  that  division  of  his  poetry  which  is  there 
(indicated  by  the  mention  of  the  songs  which  were  a  thousand  and  five,  and  thus  to  the  lyrical 
class,  whose  characteristic  features  must  be  recognized  in  it,  though  with  Umbeeit,  Ewald, 
Delitzsch  and  others,  we  regard  it  as  a  dramatic  composition.  For  even  though  this  pre-emi- 
nently probable  view  of  its  artistic  form  be  adopted, — a  view  which  alone  oflfers  a  thorough  and 
generally  satisfactory  refutation  of  the  recently  somewhat  popular  theory,  which  divides  the 
entire  composition  into  a  simple  cycle  of  "  love  songs," — the  essentially  lyrical  and  erotic 
character  of  its  separate  parts  is  ever  unmistakable ;  so  that  the  name  of  a  drama  in  the  nar- 
rower and  stricter  sense  of  the  word  is  not  on  the  whole  applicable  to  it,  but  rather  only  that 
of  a  "lyrical  drama"  (Bottcher),  a  garland  of  erotic  songs  joined  in  dramatic  unity  (De- 
litzsch). But  notwithstanding  this  its  lyric  and  dramatic,  or  perhaps  even  melo-dramatio 
form,  and  notwithstanding  its  somewhat  wide  deviation  from  the  Maschal  form  of  the  Proverbs, 
there  exists  between  its  fundamental  idea  and  that  of  the  strictly  didactic  or  aphoristic  poetry 
of  Solomon  a  significant  inner  connection.  The  Song  of  Solomon  must  undoubtedly  be 
classed  with  the  Hhokmah  poetry  in  its  wider  sense,  because  its  fundamental  idea  when 
rightly  viewed,  must  be  admitted  to  belong  to  the  circle  of  those  ethical  ideas  which  form 
the  chief  and  the  favorite  subjects  of  Solomon's  doctrine  of  wisdom.  This  fundamental  idea 
consists  in  the  exaltation  of  conjugal  love  and  faithfulness  as  the  most  excellent  and  sure 
foundation  of  earthly  prosperity,  as  a  moral  force  in  life  triumphing  over  all  the  misery 
and  mischief  of  this  earth  and  even  death  itself.  This  fundamental  idea  is  prominent  in 
passages  like  chap.  vii.  7,  8,  and  viii.  6-8,  which  are  closely  related  to  expressions  like  those 
found  in  Prov.  v.  18,  19  ;  xviii.  22 ;  xix.  14 ;  xxxi.  10  sq.  This  must  be  admitted  to  be  th« 
chief  topic  in  the  poem  and  the  central  point  in  its  descriptions,  whether  we  assume,  with 
Ewald  and  others,  that  the  design  is  to  celebrate  the  changeless  constancy  and  innocence 
of  the  Shulamite,  that  was  proof  against  all  the  flatteries  and  artful  temptations  of  the 
luxurious  Solomon,  or  with  Delitzsch,  that  the  work  belongs  to  an  earlier  period  in  the 
life  of  that  king,  before  he  had  sunk  into  the  foul  depths  of  polygamy  and  idolatry,  and  that 
consequently  it  refers  to  his  chaste  relations  to  a  single  wife.  It  is  evident  that  the  latter 
view  is  more  harmonious  with  the  opinion  which,  on  both  internal  and  external  grounds, 
asserts  the  authorship  of  Solomon,  than  is  that  of  Ewald,  or  than  the  interpretation  most 
nearly  related  to  it  adopted  by  Huo,  Bottchee  and  the  author  of  this  general  commentary ; 
it  also  favors  equally,  if  not  still  better,  the  recognition  of  a  secondary  or  a  mystical  reference 
of  the  poem  to  the  Messiah.  For  as  a  representation  of  the  rapturous  joy  and  bliss  arising 
from  the  conjugal  relation  between  Solomon,  the  prince  of  peace,  and  his  beloved  Shulamite, 
the  poem  admits  of  innumerable  typical  and  prophetic  applications  to  Christ  and  His  Church. 
And  these  applications  render  superfluous  all  other  expositions  of  its  Christological  contents, 
such  as  have  resorted  to  various  allegorizing  expedients,  from  the  earliest  periods  of  the  Church 
down  to  the  time  of  H.  A.  Hahn  and  Henostenberq  [with  whom  must  be  reckoned  as 
in  general  sympathy  a  considerable  number  of  British  and  American  expositors,  among  the 
most  conspicuous  and  emphatic  of  whom  is  Bishop  Wordswoeth].  The  mystery  of  the  Song 
of  Solomon  is  that  of  the  marriage  relation,  and  therefore  the  poem  not  only  admits  of  that 
somewhat  general  Messianic  sense  which  belon;^3  to  every  poetical  celebration  of  bridal  love 
and  conjugal  faithfulness  within  the  range  of  the  Scriptures  (cornp.  Eph.  v.  32),  but  also 
appears  as  a  Messianic  prophecy  of  a  specific  typical  significance,  as  a  prediction  in  which  the 
marriage  of  a  theocratic  king  of  Israel  is  described  as  an  especially  suggestive  analogue  and  typ« 
of  the  relation  of  Christ  to  (he  Church  of  the  New  Testament.  In  this  aspect  it  closely  resem- 
bles the  45th  Psalm,  which  likewise  celebrates  an  Old  Testament  royal  marriage  as  a  type  of  the 
New  Testament  covenant  relation  between  Christ  and  His  Church;  this  Psalm,  however,  pro- 


14  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

bably  refers  to  a  later  prince  than  Solomon,  and  both  by  this  its  origin,  in  a  period  after  Solomon, 
gind  by  the  unmistakable  decrease,  in  its  delineations,  of  the  favorite  ideas  and  charaoteristio 
imagery  of  Solomon's  poetry,  it  shows  that  it  must  have  sprung  from  another  sphere  of  spiritual 
culture  and  production  than  that  of  the  classic  Hhokmah  literature  of  the  earlier  age. 

[All  comment  on  this  view  of  Solomon's  Song,  together  with  all  comparative  and  supplemen- 
tary presentation  of  views  that  have  been  held  in  Great  Britain  and  America,  is  deferred  to  the 
Introduction  and  Exegetical  notes  connected  with  our  author's  companion  Commentary  on  the 
Book,  which  is  contained  in  the  presejit  series  and  will  be  found  translated  in  the  present  vol- 
ume]. 

Note. — In  these  hints  with  reference  to  the  relation  in  which  the  Song  of  Solomon  stands  to 
the  literature  of  wisdom  which  bears  his  name,  we  have  mainly  followed  Delitzsch.  In  his 
"  Untersuchung  und  Au-slegung  des  Hohenliedes,"  1851,  p.  171,  he  does  not  hesitate  to  designate 
it  as  "  a  production  of  the  Hhokmah," — a  species  of  literature  cultivated  and  employed  by  Solo- 
mon with  conspicuous  skill.  This  he  does  in  virtue  of  the  broadly  human  and  ethical  character 
of  the  idea  of  conjugal  love  and  union  which  forms  its  chief  theme.  "  For,"  he  adds,  arguing 
pertinently  in  support  of  hia  view,  "  the  Hhokmah  of  the  age  of  Solomon  is  devoted  to  the  ex- 
position of  those  creative  ordinances  of  the  Cosmos,  which  have  a  broader  range  than  the  national 
limits  of  Israel,  and  of  the  universal  axioms  of  religion  and  morality.  The  poetry  of  the 
Hhokmah  is  therefore  didactic;  and  both  proverbial  poetry  and  drama  were  developed  by  it." 

Delitzsch's  view  of  the  Song  of  Solomon  and  of  its  ethical  and  theological  value,  is 
in  general  more  interesting  and  in  all  respects  more  satisfactory  than  any  other  modern  one ;  it 
is  also  preferable  to  that  of  the' respected  founder  of  this  general  Commentary,  who,  on  p.  -36 
[Am.  Ed.]  of  the  General  Introduction  to  the  Old  Testament,  expresses  the  view  "  that  the 
poem  doubtless  sprung  from  the  theoretic  indignation  provoked  by  the  anticipated  allowance, 
of  religious  freedom  by  Solomon,  his  polygamy  implicating  him  with  heathenism."  The  fun- 
damental idea  is  therefore  held  to  be  that  "  the  Virgin  of  Israel,  or  the  theocracy,  refuses 
to  be  numbered  with  the  heathen  wives,  or  religions,  as  the  favorite  of  Solomon,  but  turns 
to  her  true  betrothed,  the  still  remote  Messiah." 

We  cannot  adopt  this  view,  chiefly  because  the  arguments  for  the  genuineness  of  the  poem 
or  the  authorship  of  Solomon,  seem  to  us  to  outweigh  all  that  lie  ag^iinst  it.  As  little,  and 
indeed  still  less,  can  we  approve  the  two  conceptions  most  nearly  related  to  this  of  Lange. 
That  of  Hug  ("Das  Hoheliedin  einer  noch  unversuchten  DeiUung,"  1813)  refers  the  poem  to 
the  time  of  Hezekiah,  and  considers  it  as  a  symbolical  expression  of  the  desire  of  the  ten  tribes 
of  Israel  for  reunion  with  the  kingdom  of  Judah  represented  by  the  king  of  peace,  Hezekiah — 
Solomon.  That  advocated  by  Bottcheb  (Die  dl/.esien  Buhnendichlangen,  1850)  regards  it  as  a 
lyrical  drama,  produced  and  represented  in  the  kingdom  of  Israel  about  the  year  950  B.  C, 
some  time  after  Solomon's  death,  and  aimed  at  the  royal  house  and  the  manners  of  the  harem, 
so  hostile  to  the  life  of  the  family.  A  more  extended  critical  discussion  of  these  views  would 
here  be  out  of  place.  An  examination  of  the  various  modifications  of  the  Messianic  allegorical 
interpretation,  as  well  as  of  the  purely  historical  or  profane  erotic  view  (Theodore  of  Mopsn- 
esta,  Castellio,  J.  D.  Michaelis,  Heedeb,  Eichhoen,  Hiizig,  elc),  must  be  left  for  the 
Introduction  to  this  book  of  Scripture. 

I  6.    THE  BOOlS  OF  JOB,  CONSIDEEED  AS  A  PRODUCT    OP   THE    POETRY    OF  WISDOM,  KNOWN  IN  THE 

BKOADEB  sense  as  SOLOMON'S. 

The  Book  ot  Job  must  also  be  without  doubt  classed  with  the  productions  of  the  poetica\ 
Hhokmah  literature,  and  indeed,  as  a  whole,  with  even  more  justice  than  the  Song  of  Solomon. 
For  although  its  compo.sition  cannot  be  confidently  referred  to  the  time  of  Solomon,  since  verbal 
and  other  considerations  seem  to  indicate  a  later  period  for  its  origin,  its  inner  relationship  to  the 
chief  characteristic  productions  of  that  literature,  to  the  Proverbs  on  the  one  hand  and  to  Ec- 
clesiastes  on  the  other,  is  so  much  the  less  doubtful.  Its  ethical  and  religious  tendency,  developed 
in  the  representation  of  the  conflict  and  the  victory  of  a  godly  man  in  sore  trial,  and  in  the 
justification  of  the  divine  dealing  in  the  face  of  the  apparent  injustice  of  such  sufferings  as  his, 


I  6.  THE  BOOK  OF  JOB  AS  A  KINDRED  PRODUCTION.  16 

and  the  peculiar  method  in  which  it  develops  this  fundamental  thought,  by  means  of  conversa- 
tions and  discourses  which  are  made  up  now  of  gnomes  or  moral  maxims  strung  together  like 
pearls,  and  again  of  lively  and  symbolical  pictures  from  nature  and  from  human  life, — both 
ahke  prove  the  close  connection  of  this  didactic  poem  with  the  proverbial  poetry  of  Solomon, 
as  we  have  above  (^J  3,  4)  characterized  it.  Moreover,  the  manner  in  which  the  poet  in  chap, 
xxviii.  rises  to  the  idea  of  the  absolute  wisdom  of  God,  and  represents  a  participation  in  it  as 
dependent  on  a  godly  and  upright  course,  is  very  closely  related  to  that  which  appears  in  pas- 
sages like  Prov.  viii.  22;  ix.  12;  Eccl.  xii.  13  ;  Prov.  i.  7 ;  iii.  16,  etc.  The  fundamental  prin- 
ciple and  the  didactic  tendency  of  the  book  seem  in  all  essential  features  to  have  sprung  from 
the  same  style  of  seeking  after  wisdom  and  of  religious  and  philosophical  inquiry  as  the  Pro- 
verbs and  Eoclesiastes ;  and  if,  in  consequence  of  a  certain  tinge  of  skepticism  peculiar  to  its 
theological  views  and  reflections,  m  which  the  decidedly  skeptical  attitude  of  I  he  Preacher  to  a 
certain  extent  betrays  itself,  it  forms  a  sort  of  connecting  link  between  these  two  books,  so  on 
the  other  hand  it  is  by  virtue  of  its  poetical  form  most  nearly  related  to  the  Song  of  Solomon. 
For  like  this  it  appears  in  the  poetical  garb  of  a  drama,  of  a  drama,  however,  which,  in  so  far  as  it 
bears  an  impress  of  an  epico-dramatic  rather  than  of  a  ft/rico-dramatic  (melodramatic)  kind,  de- 
viates from  the  pure  central  and  typical  form  of  this  species  of  poetry  in  a  diflerent  direction  from 
that  taken  by  the  Song  of  Solomon.  It  is  on  this  account,  therefore,  to  be  likened  to  such  in- 
tellectual creations  as  Dante's  Divine  Oomedy  (or  even  as  the  philosophical  dialogues  of  Plato, 
so  far  as  these  may  be  considered  as  artistic  poetical  productions  in  the  wider  sense),  rather 
than  to  the  erotic  lyrical  dramas  or  idylls  of  other  nations.* 

At  all  events  the  interlocutory  dramatic  style  of  the  poem  prompts  one  to  fix  the  time  of  its 
composition  as  near  as  possible  to  that  of  the  Song  of  Solomon,  and  to  regard  it  as  having 
originated,  if  not  under  Solomon,  at  least  in  the  age  immediately  following  him.  This  period  is  in- 
dicated on  the  one  hand  by  the  sublime  character  of  its  descriptions  of  nature,  reminding  one 
strongly  of  the  universally  extended  horizon  of  the  epoch  of  Solomon  (compare  especially 
chaps,  xxxviii.-xli.  with  1  Kings  iv.  3S),  and  on  the  other  by  the  traces  appearing  in  passages 
like  ix.  24  ;  xii.  17  sq. ;  xv.  18  sq.,  of  a  decline  already  begun  in  the  glory  of  the  kingdom,  and 
of  heavy  national  calamities.  That  the  whole  book  must  in  any  case  have  appeared  long  before 
the  Babylonish  captivity,  is  evident  from  such  a  familiarity  with  its  contents  as  a  whole,  and 
with  individual  descriptions  in  it,  as  is  exhibited  by  the  prophets  Ezekiel  (xx.  14,  20)  and 
Jeremiah  (xx.  14  sq.,  comp.  Job  iii.  3  sq.).  This  origin  before  the  exile  is  to  be  claimed  also 
for  the  discourses  of  Elihu  in  chaps,  xxxii.-xxxvii.  the  more  confidently,  in  proportion  as  they 
unmistakably  form  an  essential  and  indispensable  link  of  connection  between  the  conversation 
of  Job  with  his  three  friends,  and  the  manifestation  of  Jehovah  which  brings  the  final  solution 
of  the  whole  problem. 

[Among  English  authors  who  agree  in  this  classification  of  the  Book  of  Job  few  are  more 
emphatic  in  their  assertions  or  more  felicitous  in  their  illustration  than  Dean  Stanley  {Jewiafi 
Church,  II.,  270-1) :  "  Nothing  but  the  wide  contact  of  that  age  with  the  Gentile  world  could, 
humanly  speaking,  have  admitted  either  a  subject  or  a  scene  so  remote  from  Jewish  thought 
and  customs,  as  that  of  Job."  "  The  allusions  to  the  horse,  the  peacock,  the  crocodile  and  the 
hippopotamus,  are  such  as  in  Palestine  could  hardly  have  been  made  till  after  the  formation  of 
Solomon's  collections.  The  knowledge  of  Egypt  and  Arabia  is  what  could  only  have  been 
acquired  after  the  diffusion  of  Solomon's  commerce.  The  questions  discussed  are  the  same  as 
those  which  agitate  the  mind  of  Solomon,  but  descending  deeper  and  deeper  into  the  difficulties 
of  the  world,"  etc. — On  the  other  side,  apart  from  formal  commentaries,  one  will  hardly  find  a 
clearer  and  more  vigorous  presentation  of  the  reasons,  both  in  the  style  and  substance  of  the 
Book  of  Job,  for  assigning  it  an  earlier  date,  "an  age  as  early  at  least  as  that  of  the  Israelitish 
settlement  in  Palestine,"  than  is  given  in  chap.  8  of  Isaac  Taylor's  Spinl  of  Hebrew 
Poetry. — A.] 

Note. — If  the  Book  of  Job  belongs  to  the  epoch  of  Solomon,  there  is  the  more  reason  for  re- 

*  Compare  the  excellent  essay  of  G.  Baur,  "  Das  Buck  Hiob  und  DanWs  guttUche  Komodie,   eine  ParaUele,''  in  the 
Studien  und  Kritiken,  1S56,  HI. 


16  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

garding  this  period  as  one  of  unequalled  richness  in  the  manifold  variety  of  its  poetical  ideas,  its 
species  and  forms  of  poetic  art.  For  besides  the  religious  lyric  and  the  proverbial  poetry,  both 
of  the  chief  forms  of  the  Old  Testament  drama,  the  religious-erotic  and  the  religious-didactic  or 
philosophical,  must  have  attained  their  maturity  during  this  period  ;  and  there  is  the  more  truth 
in  what  Ewald — who,  moreover,  refers  the  Book  of  Job  to  the  period  just  before  the  exile — re- 
marks in  characterizing  this  epoch :  "  Thus  at  this  time  poetry  expands,  seeking  new  paths  in 
every  possible  direction,  though  she  could  only  enter  them.  This  is  the  period  of  the  full  forma- 
tion and  broadest  development  of  Hebrew  poetry,  when  it  reveals  all  its  latent  capacities,  and 
gathers  up  all  its  scattered  forces;  and  it  is  just  this  that  is  here  new  and  peculiar"  [Die  poel- 
ischen  Biicher  des  alten  Bundes,  I.,  p.  19).  Compare  Haeveenick,  EMeit.  in  das  A.  T., 
herausg.  von  Keil,  Bd.  III.,  p.  12 :  "  Thus  Solomon  excels  his  father  in  fruitfulness  of  poetic 
inspiration,  and  this  fruitfulness  testifies  to  the  great  wealth  of  this  period  in  poetical  produc- 
tions. As  the  splendor  and  richness  of  Solomon's  peaceful  reign  is  a  fruit  of  David's  strifes  and 
victories,  so  the  poetry  of  his  time  is  but  the  rich  unfolding  of  the  fruit  planted  and  nourished  by 
David.  It  proves  itself  to  be  such  by  its  peculiar  character  of  peaceful  objectiveness,  while  the 
poetry  of  David  is  the  thorough  expression  of  deeply  stirred  subjective  emotion.  The  blessedness 
of  the  peace,  which,  after  long  and  bitter  conflicts,  the  theocracy  enjoyed  under  Solomon,  reflects 
itself  as  clearly  in  the  72d  and  127th  Psalms  as  in  the  Song  of  Solomon,  and  gives  to  the  latter, 
notwithstanding  its  thoroughly  emotional  contents,  a  repose  and  objectiveness  of  attitude  which 
has  long  since  overcome  all  struggle  and  conflict.  With  this  is  also  connected  the  broader  hori- 
zon which  poetry  gains  under  Solomon,  as  well  as  the  complete  development  and  rounding  out 
of  its  form  which  likewise  marks  this  period."  etc.  Many  of  the  characteristics  here  mentioned 
belong  as  well  to  the  book  of  Job  ;  this  is  not,  however,  the  case  with  all  of  them.  The  passages 
above  quoted  [on  the  preceding  page],  for  example,  refer  rather  to  a  disturbed  and  troublous  pe- 
riod, than  to  the  peaceful  repose  and  glory  of  Solomon's  reign.  On  this  account  we  do  not  ven- 
ture to  adopt  without  hesitation  the  view  that  the  book  originated  in  this  period,  as  held  by 
Luther,  Doederlein,  Staeudlin,  Haevernick,  Keil,  Schlottmann,  Hahn,  Vaihinger, 
and  others.  We  regard  as  more  probable  the  assumption  of  a  somewhat  later  composition  (adopted 
by  the  general  Editor;  see  Introd.,  etc.,  p.  35).  We  do  not,  however,  for  that  reason,  with  Ew- 
ald, HiRZEL,  Heiligstedt,  Bleek,  and  others,  assign  its  origin  to  the  seventh  century  before 
Christ ;  or,  with  Clericus,  Gesenids,  Umbreit,  Vaike,  Bunsen,  and  others,  refer  it  to  the 
exile  or  the  period  that  immediately  followed  it. 

I  7.  the  literature  of  wisdom  after  SOLOMON  ;  a)  Ecclesiastes. 
To  the  productions  of  the  Hhokmah  that  undoubtedly  belong  after  Solomon  is  to  be  referred 
Koheleth  or  the  Preacher  [T^T}t>,  ''Enjikiiataa-lji;).  This  is  a  didactic  poem,  which  not  only  by  its 
extended  monologue  in  the  Maschal  form,  but  also  by  its  express  designation  of  the  speaker  as 
"  the  son  of  David,"  and  "  King  in  Jerusalem,"  seems  to  betray  an  origin  direct  from  Solomon. 
The  entire  weight  of  all  those  considerations,  whether  of  an  internal  or  a  verbal  character,  which 
claim  attention,  compel  the  assumption  of  an  origin  not  only  after  Solomon,  but  even  after  the 
exile.  For  the  numerous  Chaldaisms  in  its  dicticm,  the  references  to  the  oppressive  rule  of  un- 
worthy kings  of  a  non-Israelitish  race,  e.g.,  iv.  13-16;  v.  8  ;  viii.  1  sq.;  x.  4  sq.,  as  well  as  many 
allusions  to  circumstances  and  events  after  the  exile,  such  as  vi.  2,  3;  viii.  10;  ix.  13  sq.;  xii. 
12— all  together  compel  us  to  recognize  the  book  as  a  literary  monument  of  the  later  Persian 
period.  Complaints  of  the  vanity  of  all  earthly  things,  in  the  form  of  disconnected  monologues, 
not,  however,  exactly  separate  aphoristic  sentences  like  those  of  the  Proverbs,  but  rather  as  some- 
what extended  reflections,  are  here  put  into  the  mouth  of  the  wise  King  Solomon.  The  rhetori- 
cal dress  by  means  of  which  this  is  accomplished  appears  the  more  suitable,  since  a  king  who  had 
not  only  acquired  an  unusually  extended  knowledge  of  earthly  things,  but  also  had  surrendered 
himself  to  the  inordinate  enjoyment  of  them,  should  be  regarded  as  a  pre-eminently  appropriate 
preacher  concerning  their  nothingness  and  transitoriness.  The  complaints  which  the  book  con- 
tains on  this  topic  sometimes  rise  to  doubts  in  reference  to  the  moral  government  of  the  world ; 
e.  g.,  iii.  10  sq.;  iv.  1  sq.;  vi.  8  sq.;  vii.  15  sq.;  ix.  2  sq.,  or  where  this  is  not  the  case,  at  least 


g  7.  THE  LITERATURE  OF  WISDOM  AFTER  SOLOMON.  17 

leave  apparently  unreconciled  the  contradiction  between  the  Divine  perfection  and  the  vanity  of 
the  world.  Its  philosophy  of  life  has  therefore  with  a  certain  degree  of  justice  been  explained  as 
a  sceptical  one.  It  Las  indeed  even  received  the  name  of  a  "Bong  of  Songs  of  Scepticism."* 
The  entire  absence  of  the  Divine  covenant  name,  Jehovah,  and  the  occurrence  of  frequent  exhor- 
tations to  the  cheerful  enjoyment  of  life,  instead  of  possible  admonitions  to  obedient  subjection  to 
the  law  (ii.  24-26;  iii.  12  sq ;  iii.  22;  v.  17-19;  viii.  15;  ix.  7-iO  ,  xi.  7  sq.;  xii.  7  sq.),  might 
besides  seem  to  justify  the  suspicion  of  an  attitude  religiously  indifferent  and  morally  lax,  which 
is  not  seldom  charged  upon  the  author.  He  was,  however,  far  removed  from  proper  Epicurean- 
ism, or  indeed  from  atheistic  impulses.  He  in  fact  never  contents  himself  with  uniting  the  tra- 
ditional faith  and  his  sceptical  view  of  the  world  in  a  merely  external  "  Concordat  between  the 
fear  of  God  and  the  cheerful  enjoyment  of  the  present"  (Kahnis,  %U  supra,  p.  309).  But  in  a 
time  inclined  to  the  abandonment  of  faith  in  God's  holy  and  just  government  of  the  world,  he 
clings  to  such  a  f<iith  with  a  touching  constancy,  and  defends  the  fact  of  the  wise  rule  of  the 
Eternal  and  Omnipotent  God  against  all  the  frivolous  scoffs  of  fools  (ii.  26 ;  iii.  20  aq.;  v.  1 ;  v. 
17-19;  viii.  14;  ix.  1-3;  compare  ii.  13;  iv.  5;  x.  2sq.;  x.  13,  14).  And  in  an  age  when  his 
people  had  little  or  nothing  to  hope  for  in  the  way  of  external  national  prosperity  and  increase, 
when  moral  dullness,  apathy  and  despondency  might  thus  easily  master  the  individual  members 
of  this  people,  he  is  never  weary  of  pointing  out  the  righteous  retributions  of  the  future  as  a  mo- 
tive to  the  fear  of  God,  the  chief  and  all-comprehending  virtue  of  the  wise  (iii.  14-17  ;  v.  6  ;  vi. 
G,  10;  viii.  12  sq.;  xi.  9;  xii.  13,  14),  and  of  commending  unwavering  constancy  m  individual 
callings  as  the  best  prudence  and  the  surest  defence  against  the  sufl'eriugs  and  the  temptations 
of  our  earthly  life  (compare  ii.  10 ;  iii.  22  ;  v.  17,  18 ;  viii.  15,  etc.).  It  is  especially  the  high 
estimate  which  he  puts  upon  this  faithful  endeavor  to  fulfil  one's  earthly  duty,  this  "  cheerfulness 
in  labor,"  which  reveals  the  close  relationship  between  his  practical  view  of  life  and  that  of  the 
Proverbs  of  Solomon,  and  reveals  his  place  within  the  circle  of  those  Hhakamim  whose  spiritual 
thought  and  action  in  the  earlier  age  has  left  its  worthiest  monument  in  that  collection  of  Pro- 
verbs, and  in  the  Book  of  Job. 

Note  1. — The  assumntion  that  Solomon  was  the  immediate  author  of  the  Book  of  Ecclesiastes, 
which  once  exclusively  prevailed,  and  is  still  at  this  time  defended  by  L.  Van  Essen  {Der  Pre- 
digrr  Salovio's,  Scuaff h.,  1856),  If.  A.  Hahn,  Commenlar,  etc.,  1860),  and  E.  Bohl  [Disserlatio 
de  Arainaismis  libri  Koheleth,  Erlangen,  ISGO),  is  refuted  not  only  by  the  arguments  above 
given,  which  favor  its  origin  m  the  period  of  the  Persian  sway,  but  still  more  especially  by  many 
passages  in  which  the  use  of  the  name  of  King  Solomon  is  manifestly  but  a  free  and  poetical  one  ; 
e.  rj.,  i.  12;  i.  16;  ii.  6;  and  particularly  xii.  9-14,  in  which  the  author  speaks  of  his  own 
person  in  aistinction  from  the  Preacher.  Compare  Bleek,  Einleitung,  p.  643 ;  Keil,  Ehdei- 
tung  ■,».  435. 

.Li  GTE  2.^The  charges  which  have  of  late  been  often  brought  against  the  Book  of  Ecclesiastes, 
viz.,  that  it  teaches  merely  a  "religion  of  the  present,"  that  its  moral  and  religious  tendency  is  sim- 
ply negative,  that  it  inclines  to  fatalistic  scepticism  and  to  the  lax  morality  of  Epicureanism 
(LowxH,  Dokdeelein,  De  Wette,  Knobel,  in  part  also  Hitzig  and  Brdch,  according  to  whom 
"  the  scepticism  of  this  book  rises  even  to  bilter  anguish  and  utter  despair  of  finding  any  aim  or  or- 
der in  human  life"  [ut  supra,  pp.  68,  238  sq.,  383  sq.]),  are  met  by  the  passages  above  cited,  in 
which  patient  devotion  to  one's  personal  earthly  calling,  together  with  a  cheerful  mind  and 
thankful  enjoyment  of  God's  temporal  gifts,  is  recommended.  These  passages  are  of  special  im- 
portance, since  they  significantly  exhibit  the  peculiar  practical  tendency  of  the  book.  It  is  the 
New  Testament  virtues,  vironovij,  x'^^P^'"  ''5  i'^.viSi,  epyaC.sa9ai  /lerd  ^avxiac  (Rom.  xii.  12;  2  Thes. 
iii.  12,  etc.),  in  their  peculiar  Old  Testament  form,  and  in  accordance  with  that  view  of  the 
world  inculcated  in  the  more  advanced  Hhokmah  doctrine,  which  are  here  substantially  exhibited 
and  commended  to  the  tempted  saints  of  the  theocracy  after  the  exile. 

Compare  Ldthee's  Preface  to  the  writings  of  Solomon — "  The  other  book  is  named  Koheleth, 
which  we  call  the  Preacher ;  and  it  is  a  book  of  consolation.     When  a  man  would  live  obediently 

*  So  HsirfRicH  Heine  desigoatea  it  in  his  '^Vermisckte  Schri/ien,**  ISbi^l^  In  lilie  manner  Dslitzsch,  Ckmimentar  rum 
Much  Hiob  (in  Keil  und  Deutzsch'8  Bibl.  Comm.  turn  A.  T),  p.  5. 


18  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

according  to  the  teaching  of  the  first  book  (i,  e.,  the  Proverbs),  and  perform  the  duties  of  his 
calling  or  of  his  office,  the  devil,  the  world,  and  his  own  flesh  oppose,  so  that  he  is  wearied  of  his 

condition Now  as  Solomon  in  the  first  book  teaches  obedience,  as  against  foolish  desire 

and  curiosity,  so  in  this  book  he  teaches  patience  and  constancy  in  opposition  to  discontent  and 
temptation,  and  a  peaceful  and  joyful  waiting  for  the  final  hour."  Comp.  the  Preface  to  the  La- 
tin Commentary  [0pp.  exeget.  ed.  Schmid  et  Irmischer,  T.  XXI.,  p.  5):  Hunt  lihrum  JEcclesias- 
ten  rectius  nos  vocaremus  Polilica  vel  CEconomica  Salomonis,  qui  viro  in  polilia  versanti  consulat 
in  casibus  tristibus  el  animuvi  erudial  ac  roboret  ad patienliam,  etc.  ["This  book,  Ecclesiastes, 
we  should  more  correctly  call  the  Politics  or  Economics  of  Solomon ;  for  he  is  giving  counsel  in 
adversity  to  a  man  engaged  in  public  life,  and  is  training  and  strengthening  his  spirit  to  patience," 
etc.]  For  similar  passages  see  Elster,  Commenlar  uber  den  Prediger  Sal.,  1855,  Introd.,  pp. 
14  sq.  Besides  this  expositor  (see  especially  pp.  27  sq.),  Ewald  {Einl.  zu  Koheleth,  pp.  177  sq.) 
Haevernick  [Einl.  III.,  449  sq.),  Vaihinger  (Ueber  den  Plan  Koheleth's,  Stud,  und  Kril., 
1848,  pp.  442  sq.),  and  Heng.stenbeeg  {Der  Prediger  Salom.  ausgelegt,  1859),  have,  among 
recent  writers,  with  cogent  arguments,  defended  the  ethical  character  and  contents  of  the  book 
against  such  attacks.  Compare  also  the  profound  essay  of  Vilmae,  "  Ueber  Koheleth^''  in  the 
PasloraUheol.  Bll,  1863,  1,  241  sq. 

?  8.     CONTINUATION,      b)  THE    PSALMS    OP   WISDOM. 

Proverbial  poetry  most  clearly  combined  with  lyrical  appears  not  only  in  the  writings  of  Solo- 
mon, but  also  in  those  of  many  poets  of  the  later  age.  Certain  intermediate  forms  of  composition 
therefore  occur  which  may  be  classed  with  one  as  well  as  with  the  other  species  of  poetry.  Such 
are  those  Psalms,  which,  though  they  do  not  directly  teach  wisdom,  yet  sing  the  praise  of  the 
fear  of  God  as  the  source  of  all  wisdom,  and  exhibit  a  didactic  tendency,  both  by  the  Maschal 
form  which  they  adopt,  and  by  proclaiming  the  praise  of  the  law  of  the  Lord  and  their  exhorta- 
tions to  its  faithful  observance.  They  may  be  briefly  designated  as  Hhokmah-Psalms,  and  may 
be  regarded  as  gnomes  expanded  into  lyrics,  or  as  the  combination  of  several  wise  adages  into  a 
lyrical  didactic  whole.  The  shortest  of  the  two  Psalms  ascribed  to  Solomon,  the  127th,  appears 
to  be  in  a  measure  a  gnome  thus  expanded  into  a  lyrical  form.  Of  the  later  Psalms  those  belong 
to  the  same  category,  which  consist  of  praises  of  a  life  led  in  the  fear  of  God  and  the  faithful  ob- 
servance of  the  law,— Ps.  i.,  cxi ,  cxii.,  cxxv.  and  cxxviii.  Of  these  the  second  is  especially  worthy 
of  notice,  in  that  it  closes  with  the  same  commendation  of  the  fear  of  God  as  the  beginning  of  wis- 
dom (ver.  10),  which  is  found  at  the  beginning  of  Solomon's  Book  of  Proverbs  (Prov.  i.  7,  comp. 
ix.  10,  etc.),  and  at  the  end  of  Ecclesiastes  and  of  the  28th  chapter  of  the  Book  of  Job.  The 
119th  Psalm  is  also  a  Psalm  of  wisdom  on  a  magnificent  scale,  an  alphabetical  arrangement  [lost 
of  course  in  our  versions]  of  inspired  praises  of  the  Divine  word,  and  of  the  blessings  which  re- 
sult from  obeying  it, — which  Luther  has  well  styled  "  the  Christian  A.  B  C.  of  praise,  love, 
power,  and  use  of  the  word  of  God."  Here  belongs  also  the  49th  Psalm,  which  describes  the 
transitoriness  of  the  happiness  of  the  ungodly,  and  contrasts  with  it  the  hope  of  the  righteous 
resting  on  God.  For  this  purpose  it  adopts  a  form  which  is  expressly  termed  "speaking  of  wis- 
dom" (ver.  3  [B.  V.]),  a  "parable,"  a  "dark  saying"  (ver.  4  [E.  V.]).  The  78th  P.^^alm,  which  be- 
longs to  Asaph,  asserts  its  didactic  character  by  the  use  of  simiLir  expressions.  Yet  its  contents, 
which  are  descriptive  of  the  history  of  redemption  rather  than  gnomically  instructive  or  contem- 
plative, show  that  it  ought  not  to  be  classed  with  the  proper  psalms  of  wisdom,  even  though  its 
tendency,  like  that  of  several  other  of  the  Psalms  of  Asaph,  mitrht  in  gnne-a  be  calli-d  didactic. 
Those  Psalms  of  David  also,  which  contain  didactic  matter,  differ  almost  throughout  both  in 
their  contents  and  their  form  from  the  Hhokmah  poetry  of  the  age  of  Solomon  and  of  that  im- 
mediately succeeding,  and  only  incidentally  coincide  with  a  few  of  the  above  named  psalms  of 
wisdom ;  e.  g.,  Ps.  xv.  2  sq.,  with  Pss.  i.,  cxi.,  cxii.;  Ps.  xiv.  8  sq.,  with  Ps.  cxix. 

The  title  ''3toD  borne  by  some  of  David's  psalms,  e.  g.,  Pss  xxxii.,  lii ,  as  well  as  by  Asaph's, 
the  78th,  affords  no  ground  for  regarding  these  songs  as  productions  of  the  Hhokraah  poetrj',  or 
in  general  as  merely  didactic  poems;  for  r^iVT^  is  to  be  rendered  neither  as  "  Instruction  "  nor 


g9.  CONCLUSION.  19 


as  "  Didactic  poem,"  but  most  probably  with  Delitzsch  as  "Meditation,"  or  even  with  Hitzig 
and  others,  as  "  Form,  Image,  Invention."  The  Psalter  then  contains  in  general  no  Hhokmah 
poems  of  the  period  before  Solomon,  since  the  above  named  psalms  of  this  class,  all  belong  more 
probably  to  a  later  age,  and  indeed  for  the  most  part  to  the  period  after  the  exile  ;  they  are  conse- 
quently contemporary  with  Ecclesiastes  rather,  perhaps,  than  with  the  Book  of  Job,  or  with  the 
original  materials  of  the  Book  of  Proverbs. 

i  3,    CONCLUSION. C)  THE  APOCEYPHAL  LITERATUEE  OF  WISDOM  (SIEACH,  BAEUCH,  THE  BOOK  OF 

WISDOM,  etc.). 

In  the  Apocryphal  writings  of  Jesus,  son  of  Sirach  (So^i'a  mii  Icipdx,  Ecclesiasticus),  and  of 
the  anonymous  author  of  the  book  of  Barucb,  and  of  the  "Wisdom  of  Solomon,"  the  Hebrew 
literature  of  wisdom  celebrates  its  second  spring-time  upon  Alexandrian  Hellenistic  soil. 
No  one  ot  tb^se  works  can  have  originated  earlier  than  the  second  century  before  the  Christian 
Era,  at  least  in  the  linguistic  form  and  structure  in  which  they  now  exist.  For  the  Ptolemy 
under  whom  the  younger  son  of  Sirach*  clothed  in  its  present  Greek  garb  the  Hebrew  work  of  his 
grandfather  of  the  same  name  (a  Jew  of  Palestine),  can  be  no  other  than  Ptolemy  Physcon,  or 
Ptolemy  Euergetes  II.  (B.  C.  170-117).  The  Book  of  Wisdom,  according  to  internal  evidence, 
belongs  rather  to  the  more  advanced  than  to  the  earlier  period  of  Alexandrianism  ;  it  must  pro- 
bably have  been  produced,  therefore,  not  until  near  the  age  of  Philo,  rather  than  have  been  com- 
posed by  a  contemporary  of  Aristobulus,  or,  as  some  claim,  by  Ai-istobulus  himself  The  book 
Baruch,  finally,  which  has  as  little  to  do  with  the  old  Baruch  of  the  school  of  the  prophets,  as 
the  "  Letters  of  Jeremiah  "  which  it  contains  have  to  do  with  the  old  prophetic  teacher,  is  very 
certainly  quite  a  late  post-canonical  production.  No  one  of  these  works— land  this  is  quite  as 
true  of  the  book  Tobias,  and  the  "  Prayer  of  Manasseh,"  which  exhibit  at  least  some  points  of 
contact  with  the  later  Jewish  literature  of  wisdom — reaches  back  even  as  far  as  the  time  of  Ec- 
clesiastes, the  latest  production  of  the  canonical  or  classical  Hhokmah  poetry.  In  their  literary 
artistic  character,  and  their  religious  didactic  substance,  the  three  works  named  above  are  distin- 
guished one  from  another  ia  this,  that  the  collection  of  gnomes  by  Jesus,  son  of  Sirach,  in  regard 
to  contents  as  weU  as  form,  appears  to  be  mainly  an  imitation  of  the  Proverbs,  without,  how- 
ever, attaining  the  classical  excellence  of  its  model ;  that,  furthermore,  the  "  Wisdom  of  Solo- 
mon," less  rich  in  genuine  theological  and  ethical  substance,  in  its  didactic  form  (as  a  monologue) 
and  its  free  poetical  appropriation  of  the  person  of  Solomon,  approaches  Ecclesiastes  quite  as 
much  as  it  differs  from  it  in  the,  not  sceptical  but,  Platonic  speculative  stamp  of  its  argument; 
and  that  finally  Baruch,  which  attempts  to  array  the  fundamental  ideas  of  the  doctrine  of  wis- 
dom in  the  form  of  the  old  prophetic  admonitions,  commands,  and  letters,  reaches  nothing  better 
than  a  dull,  spiritless  reproductioa  of  these  prophetic  forms,  of  as  little  theological  as  philosophi- 
cal value. 

Note. — The  collection  of  proverbs  by  the  son  of  Sirach,  in  spite  of  the  occasional  originality 
and  beauty  of  its  contents,  still  falls  far  below  the  poetic  perfection  and  the  theological  ripeness 
of  the  model  furnished  by  Solomon.  It  therefore  cannot  be  regarded  as  a  composition  bearing 
the  stamp  of  inspiration  and  worthy  of  a  place  in  the  Canon.  These  points  are  conceded  even 
by  several  of  the  most  recent  defenders  of  the  Apocrypha  against  the  criticisms  of  the  English 
Reformed  School;  e.g.,  Henostenbeeo  (Evang.  Kirchen-Zeitung,  1853,  Nos.  54  sq.;  1854, 
Nos.  29  sq.)  and  Bleek  (Sludien  unci  Kritiken,  1853,  II.).  Beuch  also,  in  particular,  has 
commented  very  justly  on  the  literary  value  of  Ecclesiasticus  as  compared  with  the  Proverbs. 
He  says  in  his  "  Weuheilslehre  der  Hebrder"  p.  273 :  "  The  true  Hebrew  gnome  did  indeed 
stand  before  this  sage  as  a  lofty  ideal.  This  was  the  goal  toward  which  he  pressed,  but  which  he 
was  not  able  to  reach.  Only  now  and  then  (Joes  he  attain  in  his  proverbs  the  condensed  brevity, 
the  suggestive  fullness  of  meaning,  and  the  telling  rhythm  of  proposition  and  antithesis,  which 

*  [A  genealogy  based  on  the  asBumed  correctnesi  of  the  flrsl  prologue  to  the  Book  of  Ecclesiasticus  has  been  constructed 
as  follows:  1.  Sirach.  2.  Jesus,  son  (father)  of  Sirach  (au»ior  of  tlie  book).  3.  Sirach.  4.  Jesus,  son  of  Sirach  ((ransfator 
of  tlie  book).  See  B.  F.  Westcott's  articles,  "Jesus,  the  soa  of  Sirach,"  aud  "Ecclesiasticus,"  in  Smith's  Dixtionary  of  tin 
BibU.—A.] 


20  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

diatinguiah  the  Proverbs  of  Solomon.  In  many  cases  it  is  only  with  difficulty  that  he  succeeds 
in  comprehending  a  thought,  in  its  rounded  fullness  of  meaning,  witliin  the  narrow  limits  of  a 
single  proposition.  Still  less  frequently  does  he  bring  corresponding  members  into  a  true  anti- 
thetic relation.  He  usually  carries  out  his  thoughts  through  a  series  of  complementary  pro- 
verbs, which  not  seldom  run  out  at  last  into  dull  prose.  The  true  poetic  spirit  is  altogether 
wanting  to  the  son  of  Sirach.  He  fi'equently  expresses  himself,  it  is  true,  in  imagery,  but  theu 
he  heaps  figure  upon  figure  improperly,  and  in  his  similes  falls  into  the  inflated  and  fantastic. 
The  quiet  attitude  of  reflection  would  better  befit  the  whole  individuality  of  this  Jewish 
sage,"  etc. 

Furthermore,  that  Sirach,  notwithstanding  his  comparative  lack  of  originality  and  independent 
creative  power,  was  still  no  mere  imitator  of  Solomon's  Proverbs,  but  that  besides  this  he  made 
use  of  other  collections  of  ancient  and  esteemed  maxims,  appears  from  some  hints  in  his  own 
book  (e.  g.,  xxiv.  28 ;  xxxiii.  16).  It  appears  also  from  the  fragments  of  ancient  Hebrew  pro- 
verbs which  still  occur  here  and  there  in  the  Talmudic  literature  of  the  Jews,  which  fragments 
point  to  the  existence  of  similar  collections  of  gnomes  by  the  side  of  and  before  that  of  the  son 
of  Sirach.  Comp.  Bruch,  p.  274;  Delitzsch,  "Zur  Geschichle  der  Hebrdischen  Poesie,"  pp. 
204  aq.;   Bertheau,  "Exeget.  Handbuch  zu  dtn  Spr.  Sal,"  Introd.,  pp.  xlii.  sq. 

In  regard  to  the  literary  and  theological  character  of  the  Book  of  Wisdom,  in  its  relations  to 
the  canonical  literature  of  wisdom  in  the  Old  Testament,  comp.  Bkuch  (the  work  above  cited), 
pp.  322  sq.,  and  Grimm,  in  the  "Kurzgef.  exeget.  Handbuch  zu  den  Apocryphen,"  Vol.  6,  In- 
troduction ;  and  likewise  Kuebel  (Pastor  in  Wiirtemberg),  " Die  ethischen  Grundanschauungcn 
der  Weisheit  Salomos :  ein  Beitrag  zur  Apocryphenfrage,"  Sludien  und  Kritiken,  1865,  IV., 
pp.  690  sq. 

In  regard  to  the  book  Baruch,  see  0.  F.  Fp.itzsche,  in  the  ''Kurzgef.  exeg.  Handh.  zu  den 
Apocr."  I.,  167  sq.,  and  Bruch,  in  the  work  already  cited,  pp.  319  sq.  [Dean  Stanley  (Jewish 
Church,  II.,  272)  says  of  the  Book  of  Wisdom  :  "It  is  one  link  more  in  the  chain  by  which  the 
mfluence  of  Solomon  communicated  itself  to  succeeding  ages.  As  the  undoubted  '  Wi.sdom,' 
or  Proverbs  of  Solomon,  formed  the  first  expression  of  the  contact  of  Jewish  religion  with  the 
philosophy  of  Egypt  and  Arabia,  so  the  apocryphal  '  Wisdom  of  Solomon '  is  the  first  expression 
of  the  contact  of  Jewish  religion  with  the  Gentile  philosophy  of  Greece.  Still  the  apologue  and 
the  warning  to  kings  keeps  up  the  old  strain  ;  still  the  old  '  wisdom  '  makes  her  voice  to  be 
heard ;  and  out  of  the  worldly  prudence  of  Solomon  springs,  for  the  first  time,  in  distinct  terms, 
'  the  hope  full  of  immortality '  "  ( Wisdom  i.  1 ;  vi.  1,  9  ;  iii.  1-4 ;  v.  1-5,  etc.) — A.] 

{  10.    SYSTEM    OF    THE    LITERATDRE    OF  WISDOM    IN    THE    OLD    TESTAMENT,  AND    THE    RELATIVE 
PLACE  OF  THE  PROVERBS  OF  SOLOMON. 

So  far  as  the  entire  literature  of  wisdom  in  the  Old  Testament  can  be  treated  as  an  organic 
whole,  and  this  whole  be  viewed  as  the  didactic  part  of  the  religious  literature  of  the  Old  Testa- 
ment, as  distinguished  from  its  other  main  divisions,  we  recognize  first  a  classical  and  a  post- 
classical  period  [post-heroic,  compared  by  the  author  to  the  age  of  the  Epigoni  in  Greek  legend. 
— A.]  as  the  most  strongly  marked  phases  in  the  course  of  its  development.  And  within  each 
of  these  two  periods  there  grows  up  side  by  side  with  gnomic  poetry,  or  the  Hhokmah  litera- 
ture in  the  narrower  sense,  a  similar  literature  of  broader  range.  In  the  classical  period,  or 
within  the  bounds  of  the  canonical  literature  of  the  Old  Testament,  the  Hhokmah  poetry  in  the 
strictest  sense  is  represented  by  the  Proverbs  of  Solomon,  with  their  maxims  of  wisdom  aiming 
to  secure  a  conception  and  treatment  of  nature  and  of  the  life  of  man  that  shall  be  conformed 
to  the  will  of  God.  Side  by  side  with  its  profound,  concise,  vigorous,  marrowy  sentences  we 
find  the  glowing  delineations  and  soaring  lyrical  effusions  of  Solomon's  Song,  this  glorification 
of  the  mystery  of  love,  as  it  is  contemplated  from  wisdom's  point  of  view.  The  traditional 
triple  chord  in  the  harmony,— the  trilogy  in  the  drama, — of  the  writings  ascribed  to  Solomon, 
is  completed  by  the  broader  reflections  to  which  the  Preacher  (Ecolesiastes)  gives  utterance 
concerning  the  nothingness  of  all  that  is  earthly,  and  the  duty  of  a  cheerful  but  also  grateful 
and  devout  enjoyment  of  life     Outside  this  trilogy,  which  contains  at  least  one  work  not  im- 


?  10.  SYSTEM  OF  THE  LITERATURE  OF  WISDOM.  Jl 


mediately  from  Solomon,  we  find  some  other  products  of  the  Hhokmah  literature  in  the  wider 
sense.  There  are  the  didactic  Psalms  of  later  date  than  Solomon,  which  most  resemble  the 
Maschal  poetry  of  the  Book  of  Proverbs,  since  they  are  mainly  nothing  more  than  gnomes,  de- 
veloped in  poetic  form.  And  there  is  the  Book  of  Job,  the  dramatic  form  of  whose  dialogue  is 
analogous  to  that  of  Solomon's  Song,  while  it  reveals  a  certam  internal  likeness  to  Eoclesiastes 
in  its  devotion  to  the  problems  of  the  day,  although  at  the  same  time  it  gives  expression  to 
many  sceptical  thoughts. 

Of  the  productions  of  the  post-classical  age,  or  the  literature  of  wisdom  contai'ned  in  the 
Jewish  Apocrypha,  the  collection  of  proverbs  by  the  son  of  Sirach  [Ecolesiastious],  represents 
the  Hhokmah  poetry  in  the  narrower  sense;  for  it  is  a  direct  imitation  of  the  Proverbs,  and  in 
part  a  later  gleaning  from  the  same  field.  Of  the  writings  which  are  to  be  classed  here  only  in 
the  broader  sense,  the  Book  of  Wisdom  stands  parallel  to  Eoclesiastes.  and  Baruch  to  the 
Song  of  Solomon:  still  further,  if  one  will,  in  Tobit  a  counterpart  may  be  found  for  Job,  and  in 
the  Prayer  of  Manasseh  for  many  of  the  didactic  Psalms. 

The  Proverbs  of  Solomon  appear  therefore,  as  the  central  spring  and  storehouse  of  the  gnomic 
wisdom  of  the  Old  Testament  ;  or,  as  the  true  and  main  trunk  of  the  tree  of  Hhokmah  poetry, 
widely  branching  and  laden  with  fruit.  And  it  is  mainly  on  account  of  this  radical  impulse, 
and  because  of  this  main  trunk,  consisting  so  largely  of  elements  really  furnished  by  Solomon, 
that  the  whole  development  deserves  to  be  called  in  a  general  and  comprehensive  way  an  intel- 
lectual production  of  the  wisest  of  all  kings  in  Israel. 

Note  1. — Exhibited  in  a  tabular  form  the  above  representation  of  the  literature  of  wisdom 
in  the  Old  Testament  would  stand  somewhat  as  follows, — according  to  its  genetic  development 
and  its  organic  relations : 

I.  Classical  or  Hebrew  canonical  period  of  the  Hhokmah. 

1.  Hhokmah  poetry  in  the  strictest  sense,  or  in  the  primitive  form  of  the  Maschal  (the 

true  gnomic  poetry  of  Solomon) ; 
The  Proverbs. 

2.  Hhokmah  poetry  in  the  broader  sense  ;  or  in  various  transformations  and   modifica- 

tions of  the  primitive  type  : 

A.  The  Matchal  form  transformed  to  dramatic  dialogue  : 

a)  Solomon's  Song, — a  didactic  drama,  with  strongly  marked  lyrical 

and  erotic  character. 

b)  Job, — a  didactic  drama,  with  a  preponderance  of  the  epic  character. 

B.  The  Maschal  form  expanded  in  monologue : 

a)  Eoclesiastes, — a  collection  of  reflective  philosophical  monologues, 

constructed  from  the  point  of  view  of  the  Hhokmah. 

b)  The  didactic  Psalms, — specimens  of  the  lyrical  development  of  some 

fundamental  ideas  and  principles  of  the  Hhokmah. 

II.  Post-classical  period,  or  Hhokmah  literature  of  the  Jewish  Apocrypha. 

1.  True  Hhokmah  poetry,  with  a  direct  imitation  of  the  old  Maschal  form  : 

Ecclesiasticus. 

2.  Hhokmah  compositions  in  the  broader  sense  : 

A.  With  evident  leaning  toward  the  elder  literature  of  the  prophetic,  or  epic  and 

dramatic  style  : 

a)  Baruch. 

b)  Tobit. 

B.  With  leanings  toward  elder  didactic  and  lyrical  compositions,  reflective  and 

philosophical  : 

a)  The  'Wisdom  of  Solomon. 

b)  The  Prayer  of  Manasseh. 

Note  2. — The  grouping  of  Proverbs,  Solomon's  Song  and  Eoclesiastes  as  a  trilogy  of  com- 
positions by  Solomon  cannot  be  critically  and  chronologically  justified.     Nevertheless  it  finds 


22  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 


its  partial  truth  and  justification  in  the  fact  that  precisely  these  three  works  constitute  the  normal 
types  of  the  entire  literature  of  wisdom,  in  respect  both  to  substance  and  form  (see  the  Table  in 
note  1).  If  they  be  contemplated  ideally  from  this  point  of  view,  we  cannot  refuse  to  recognize  a 
degree  of  truth  in  the  old  parallel  drawn  by  Origen  and  Jerome  between  this  trilogy,  and  the  phi- 
losophical triad, —  Ethics,  Logic,  Physics.  Attention  has  been  already  called  to  this  in  the  note  to 
1 1.  Compare  also  page  67  of  the  General  Introduction  to  the  Old  Testament  section  of  this  Com- 
mentary, where  the  author  has  given  a  classification  of  the  writings  of  Solomon,  or,  as  he  puts  it, 
"  of  the  general  didactic  system  of  Solomon,"  which  likewise  includes  the  above  trilogy. 

An  analysis  of  the  literature  of  wisdom  in  the  Old  Testament  which  differs  in  several  points  from 
our  own,  while  it  also  brings  out  clearly  many  correct  points  of  view,  is  proposed  by  Bruch,  pp. 
67  sq.  I.  Period  before  the  Exile :  a)  Monuments  of  the  practical  philosophy  of  this  period :  Pro- 
verbs; 6)  Theoretical  philosophy:  Job;  c)  compositions  of  partly  practical,  partly  theoretical 
nature:  the  older  didactic  Psalms.  II.  Period  after  the  exile  :  a)  Practical  philosophy ;  Ecclesi- 
aaticus ;  b)  Theoretical :  Solomon's  Song ;  c)  partly  practical,  partly  theoretical ;  the  later  didactic 
Psalms,  and  also  the  Book  of  Wisdom,  which  at  the  same  time  forms  the  transition  to  the  Alexan- 
drian philosophy. 

By  others  the  apocryphal  literature  is  ordinarily  excluded  from  the  classification,  and,  on  the 
other  hand,  all  the  lyrical  poetry  of  the  Psalter  brought  in,  so  that  the  result  is  a  classification  of 
all  the  poetical  literature  of  the  Old  Testament  Canon.  See,  e.  g.,  Haevernick  and  Keil's 
Einleitung,  Vol.  III.,  page  81,  where  the  two  great  departments  of  lyrical  poetry  T©,  and  gno- 
mic poetry  ifSTi  are  distinguished,  and  to  the  first  are  assigned  Psalms.  Solomon's  Song,  and  La- 
mentations,— to  the  latter.  Proverbs,  the  discourses  of  Job,  and  the  reflections  of  Ecclesiastes. 
Frederic  Schlegel  (Lectures  on  the  History  of  Literature,  4th  Lecture),  and  following  him, 
Delitzsch  (in  Herzog's  " Real-Encyclopddie,"  XIV.,  716),  propose  two  main  classes  of  Old  Tes- 
tament writings  :  1,  historico-prophetic,  or  books  of  the  history  of  redemption, — and  2,  poetical, 
or  books  of  aspiration. 

The  latter  class,  according  to  them,  includes  Job,  the  Psalter,  and  the  writings  of  Solomon,  and 
these  correspond  to  the  triple  chord  of  faith,  hope  and  love.  For  Job  is  designed  to  maintain  faith 
under  trials  :  the  Psalms  breathe  forth  and  exhibit  hope  in  the  conflict  of  earth's  longings ;  the 
writings  of  Solomon  reveal  to  us  the  mystery  of  Divine  love,  and  Proverbs  in  particular  makes  us 
acquainted  with  that  wisdom  which  grows  out  of  and  is  eternal  love. 

With  reference  to  the  position  to  be  assigned  to  Proverbs  within  the  circle  of  the  poetical  litera- 
ture of  the  Old  Testament,  these  classifications  are  very  instructive.  And  this  is  especially  true 
of  that  last  mentioned,  which  is  as  evidently  correct  in  its  exhibition  of  the  relation  of  Proverbs  to 
Job  and  the  Psalms,  as  it  is  defective  with  respect  to  the  third  of  Solomon's  writings,  Ecclesiastes 
(which  surely  has  very  little  to  do  with  "  the  mystery  of  Divine  love"). 

In  one  passage,  J.  A.  Bengel  (in  his  "Beitrdge  zur  Schriflerkldrung,"  edited  by  Osc.  Waech- 
TER,  Leipsic,  1866,  p.  27)  expresses  himself  singularly  in  regard  to  the  significance  of  the  group- 
ing, that  has  been  so  long  traditional,  of  Proverbs,  Job  and  Solomon's  Song  in  a  trilogy.  "  The 
reason  why  Proverbs,  Job  and  the  Canticles  stand  together  in  the  best  Hebrew  codices  is  this, — 
man  standing  under  paternal  discipline  needs  the  Proverbs ;  when  he  has  passed  out  from  this 
into  the  fellowship  of  suffering  he  needs  Job  :  after  he  has  been  perfected  he  enters  into  the  u7iio 
mystica  {mystical  union)  and  comprehends  Canticles." 

B.— SPECIAL  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON 

§  11.    NAMES    OF   THE    COLLECTION. 

The  superscription  of  the  book  which  has  been  handed  down  in  the  Masoretic  text,  and  which 
cests  upon  several  passages  of  the  book  itself  (see  especially  i.  17  ;  x.  1 ;  xxv.  1)  is  TioTO  "jV^ 
w  more  correctly  rendered,  not  "  Proverbs  "  (Spruchworter),  but  Sayings  of  Solomon  [Spruche).* 

*  (To  .ipeak  of  the  Proverbs  of  Solomon,  or  any  other  onu  man,  ia,  in  tho  strict  use  of  terms,  a  self-nontradictlou. 
A  proverhium,  a  Spriic!iwort,  a  proverb,  is  strictly  an  oM  and  popular  saying.  Archbishop  Trench  (see  Lectnre  I.  in 
hi^  valuabk'  little  work  *'  On  the  lessons  in  Proverbs  ")  speaks  of  '■  popularity — acceptance  and  adoption  on  the  part  of  the 
people,"  as  "  the  most  essential  of  all  "  the  qualities  of  a  proverb.     A  little  later  he  adds,  "  Herein,  in  great  part,  the  foroo 


?  11.  NAMES  OF  THE  COLLECTION.  23 

This  corresponds  with  the  Rapoiutai  of  the  LXX,  and  the  Parabolm,  not  Proverbia,  of  the  Vul- 
f  ate.  For  the  word  '^t^D  does  indeed  sometimes  describe  proverbs  in  the  true  sense,  or  general, 
practical  maxims,  growing  out  of  the  spirit  of  a  people  and  expressed  in  popular  form  (e.  g.,  1  Sam. 
X.  12 ;  Ezek.  xvi.  44 ;  xviii.  2).  But  in  itself  it  signifies  only  resemblance,  likeness  {simile,  compa- 
ralio,  napafin'A!/,  napoifiia)  ;  it  is  therefore  used,  according  to  the  peculiarity  of  Oriental  poetry,  to 
designate  symbolical  or  parabolic  apothegms,  or  poetic  and  philosophical  maxims  in  the  widest 
sense.  [The  verb  '^tsp  is  found  with  two  quite  distinct  significations — to  command,  and  to  com- 
pare. Gesenids  ( Thesaurus,  s.  v.),  after  proposing  two  different  ways  of  deriving  these  from  one 
primary  radical  meaning,  suggests  that  possibly  there  are  two  independent  radicals.  Fuerst 
regards  them  as  wholly  distinct,  the  primary  meaning  of  the  one  being  "  to  be  strong,"  of  the  other 
''  to  combine,  connect,  entwine."  Some  old  commentators  erroneously  derive  the  noun  from  the 
first  of  these  two  verbal  roots;  e.  g.,  Teapp  (Comm.  on  Prov.,  i.  1) :  "  Master  sentences;  max- 
ims, axioms,  speeches  of  special  precellency  and  predominancy." — A.]  Accordingly  prophetical 
predictions  (e.  g.,  those  of  Balaam,  Num.  xxiii.  7,  18  ;  xxiv.  3 ;  comp.  Is.  xiv.  4 ;  Mich.  ii.  4 ;  Hab. 
ii.  6),  as  well  as  didactic  Psalms  {e.  a.,  Ps.  xlix.  5  ;  Ixxviii.  2)  or  sententious  discourses  of  wise 
men  (e.  g.,  Job  xxvii.  1 ;  xxix.  1)  are  designated  as  Q' <Cf?-  In  the  special  and  predominant  sense 
hm  is  however  the  designation  of  a  maxim  or  gnome  from  within  the  sphere  of  the  Hhokmah  ;  it 
is  therefore  the  sentiment  or  the  moral  axiom  of  a  Hhakam  (see  above,  J§  2,  3).  For  it  was  just 
these  men,  the  Hhakamim  of  the  Old  Testament  economy,  that  exhibited  their  main  strength  in 
giving  utterance  to  pertinent  comparisons,  and  significant  truths  of  general  practical  value,  and 
who  were  accustomed  to  impart  their  instructions  chiefly  in  the  form  of  maxims  (Prov.  i.  7 ;  xxv. 
1).  An  old  synonym  of  the  title  "  Book  of  Proverbs"  or  "  Proverbs  of  Solomon"  is  therefore 
•'  Book  of  Wisdom  "  naon  130.  [Comp.  Fdeest's  Kanon  des  alien  Tesiavienls,  etc.,  1868,  pp.  73 
sq. — A.].  The  book  probably  received  this  title  now  and  then  in  the  old  Hebrew  times.  At  any 
rate  it  is  so  called  several  times  in  the  Talmud  {e.  g.,  Tosephoth  to  Baba  Bathra,  f  14,  h),  and  among 
the  earliest  Fathers  of  the  Greek  Church,  like  Clement,  Hegesippus,  iREN^ns,  «te.,  it  received 
the  name  v  -Kavapcror  mipia  [wisdom  including  all  virtues].  Comp.  Eusebius,  C?ih.  HisL,  IV.,  22, 
20,  according  to  whom  Melito  of  Sardis  also  gave  the  book  a  similar  title,  'S.olnpuvmq  Trapoi/iiai  ij 
nai  Zotfiia  [similitudes  of  Solomon,  which  is  also  wisdom].  Compare  further  the  titles  co<i>i/  (3if3?,o^  and 
-aidayuyiKf/  ao(pia  ["  the  wise  book  "  and  "  instructive  wisdom  "]  which  Dionysil's  of  Alexandria 
and  Gregory  of  Nazianzum  employ.  We  may  therefore  even  now  give  to  our  collection  of  Pro- 
verbs the  title  of  "  Book  of  Wisdom,"  as  well  as  the  more  common  designation  of  "  Proverbs." 
And  this  is  all  the  more  allowable,  because  this  collection  is  far  better  entitled  to  be  called  a  "  Book 
of  Wisdom  "  than  the  Alexandrian  apocryphal  work  which  has  assumed  the  name;  it  is  also  far 
more  worthy  than  Eoclesiastes  and  Ecclesiasticus,  to  which  old  Jewish  and  Christian  works  not 
unfrequently  apply  the  title  in  question  (n03n,  loipia). 

Note  1.  Habveenick  (III.  386)  and  Keil  (Inirod.,  §  117,  p.  396)  are  in  error  when  they 
dispute  the  opinion  put  forth  by  Beetheau,  that  the  designation  of  the  Proverbs  as  '^^^^  "*?•? 
originated  among  che  early  Jews.  The  words  of  Melito  quoted  by  Eusebius  (passage  above 
cited)  are  a  conclusive  proof  of  the  correctness  of  this  view,  as  they  belong  to  a  passage 
whose  express  object  is  to  give  the  designations  of  the  books  of  the  Bible  that  were  current 
among  the  Jews.    Comp.  Delitzsch  (work  above  quoted,  p.  712). 

Note  2.  As  synonymous  with  't^n  there  occur  in  the  Proverbs  of  Solomon  and  elsewhere  in  the 
Old  Testament  the  words  HTH  (Prov.  i.  6  ;  Ps.  xlix.  5  ;  Ixxviii.  2 ;  Hab.  ii.  6)  and  ^'"79  (Prov. 

of  a  proverb  lies,  namely,  that  it  has  already  received  the  stamp  of  popnlar  allowance."    He  calls  attention  to  the  Spanish 

name  of  the  proverb,  "re/ra7i,  which  is  a  re/firendo,  from  the  oftenuess  of  its  repetition."  The  prob.ible  etymology  of 
jrapot/iia,  as  " a  trite,  wayside  saying,"  points  the  same  way. — Dean  Stanley  (Jewish  Church,  II.,  2&I),  illustrating  the 
same  view,  says  of  the  Proverbs  of  Solomon;  "They  are  individual,  not  national.  It  is  because  they  represent  not  many 
men's  wisdom,  but  one  man's  supereminent  wit,  that  they  produced  so  deep  an  impression.  They  were  gifts  to  the  people, 
not  the  pioiuce  of  the  people,''  eU.  The  adage,  adagium,  is  of  doubtful  etymoIo;2y;  probably  from  "ad  agendum  apta.'* 
The  ffapa^oA^,  from  jrapa-jSdAAu),  to  cast  or  put  beside,  is  in  form  a  cojijtari^on,  in  purpose  an  illustration.  An  instructive 
and  entertaining  discussion  of  this  subject,  enriched  with  the  amplest  illustration,  may  be  found  in  tho  JUmdon  Quarttrlg 
Ktview,  July,  1863. — A.J 


24  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

i.  6 ;  Hab.  ii.  6).  The  first  expression,  which  properly  signifies  "  enigma  "  (comp.  Judg.  xiv. 
14;  1  Kings  x.  1,  etc.),  [Etym.,  knotted,  involved,  intricate,  Gesen.,  Fueest,  etc.],  stands  for  any 
dark,  involved,  profound  utterance  whatsoever;  as  in  Matth.  xiii.  35  the  Dip  "jD  ni'Tn  is 
rendered  by  Ksapv^fiiva  ojro  aarajiolii^  (instead  of  the  jvpopXri/iaTa  hir'  apxvc  oi  the  LXX).  Com- 
pare Augustine,  who  uniformly  explains  (enigma  by  obscura  allegoria:  comp.  also  Luther's 
"  in  einem  dunklen  Worte "  [through  an  obscure  word]  for  the  phrase  h  alviy/iaTi  ["darkly," 
Eng.  vers., — "  by  means  of  a  mirror  in  riddles,"  De  Wette, — "  still  darkly  as  in  riddles,"  Van 
Ess,  Allioli].  If  therefore  an  ethical  axiom,  a  gnome  or  parable  be  designated  as  this  HTn 
this  is  always  done  with  reference  to  the  deeper  meaning  hidden  in  it  under  a  figurative  veil 
(comp.  in  addition  to  the  passages  above  cited  Ezek.  xvii.  2).  Examples  of  these  enigmatical 
proverbs  ["  dark  sayings  "]  in  our  collection  are  to  be  found  especially  in  the  "  words  of  Agur," 
in  chap.  xxx.     Comp.  the  remarks  on  xxx.  15,  16. 

The  meaning  of  nS'lD  is  disputed.  According  to  Gesenius,  Bertheau,  and  Hitzig  it  is 
equivalent  to  "  interpretation,"  "  discourse  requiring  interpretation,"  (comp.  the  c/corfivof  Uyoc 
of  the  LXX,  Prov.  i.  6).  According  to  Delitzsch,  Haevernick  and  Keil  it  is  "brilliant  or 
pleasing  discourse,"  oralio  splendida,  luminibus  ornata."  [Fueest  adheres  to  the  derivation  first 
preferred  by  Gesenius  (following  Schultens)  according  to  which    j''''  (obs.  in  Kal),  Arab. 

^^  signifies  "  to  be  involved,  entangled,"  and  used  of  discourse,  "  to  be  obscure,  and  am- 
biguous,"— and  nX'TO  "  figurative,  involved  discourse."  Gesenius  afterward  developed  the 
meaning  of  the  noun  from  the  radical  idea  of  "  stammering." — A.].  A  sure  decision  can  hardly  be 
reached ;  the  analogy  of  1" /O,  however.  Job  xxxiii.  23,  Gen.  xlii.  23,  Isa.  xliii.  27,  etc.,  seems  to 
speak  for  the  first  interpretation,  to  which  the  second  may  be  appended,  as  appropriate  at  least 
for  Hab.  ii.  6.  The  radical  word  is  then  |'n,  torquere,  to  twist, — and  nX'Sip  is  properly  wa- 
tio  contorta  sine  d^fficilis  [involved  or  difl&cult  discourse],  just  as  HTn  (from  I'n  defleclere 
[to  turn  aside])  is  properly  oralio  ohliqua  sive  per  ambages  [oblique  or  ambiguous  discourse]. 

Note  3.  With  reference  to  the  true  conception  of  the  "  Proverbs "  of  Solomon  as  compared 
with  the  proverbs  (properly  so  called)  of  the  Hebrews,  and  of  various  other  nations,  see  espe- 
cially Bruch,  p.  103.  "  The  maxims  which  are  here  collected  (in  the  Proverbs)  are  a  product 
not  of  the  popular  spirit  of  the  Hebrews,  but  ot  Hebrew  wisdom.  They  have  not  sprung  up 
unsought,  but  rather  betray  deliberate  reflection.  *  *  *  *  They  do  not  lie  separate  and  iso- 
lated, like  the  proverbs  of  a  people,  but  rest  upon  certain  fundamental  conceptions,  and  together 
make  up  a  whole.  They  bear  the  impress  of  the  Hebrew  spirit,  but  only  so  far  forth  as  the  wise 
men  from  whom  they  come  themselves  rendered  homage  to  this  spirit ;  in  many  other  respects 
they  rise,  as  their  authors  did,  essentially  above  the  spirit  of  the  Hebrew  nation.  They  contain 
rules  for  conduct  in  the  most  diverse  conditions  of  life ;  but  having  a  bond  of  connection  in  ge- 
neral truths,  they  reach  far  beyond  the  sphere  of  mere  experience.  Now  and  then  they  take  a 
speculative  flight,  and  give  utterance  to  profound  conceptions  and  doctrines  of  philosophy.  *  * 
*  *  All  are  clothed  in  the  garb  of  poetry  ;  every  where  the  law  of  parallelism  prevails  in  them. 
That  elevation  of  language  which  is  characteristic  of  Hebrew  poetry  is  apparent  in  most  of  them, 
■while  the  true  proverbs  of  the  people  are  for  the  most  part  expressed  in  prosaic  forms,  and  often 
in  very  common  language. 

It  is  therefore  altogether  erroneous  to  compare  this  Book  of  Proverbs  with  the  collections  ot 
Arabic  proverbs  ;  it  might  be  more  fitly  compared  with  the  gnomic  poetry  of  the  Greeks.  It  is 
strictly  an  Anthology  of  Hebrew  gnomes."  Comp.  J  2,  note  4. 

The  comparison  of  the  Hebrew  Maschal -poetry  with  the  sententious  and  proverbial  poetry 
of  the  Arabs,  although  so  peremptorily  denied  by  Beuch,  is  not  without  its  justification.  See 
Umbreit's  Commentary,  Introduction,  p.  Iv.,  where  the  two  Arabic  collections  of  proverbs,  by 
the  grammarian  Al  Meidani  (t  1141).  are  named  asafl'ording  at  least  some  parallels  to  the 
Proverbs  of  Solomon.  Reference  is  made  beside  to  H.  A.  Schultens'  Antholoqia  sententiarinn 
Arabicarum  {hey den,  1772),  and  to  the  collections  of  Erpenius,  Golids,   Kallius,  etc.   (in 


2  12.  ORIGIN  AND  COMPOSITION  OF  THE  COLLECTION.  2 J 

Schndrreb's  Bibliolheca  Arabica,  pp.  210-221)  as  furnishing  such  parallels  in  rich  abundance. 
The  latest  and  best  edition  of  these  collections  ot  Arabic  proverbs  is  that  of  Freytag,  Arahum 
proverbia  sententiosque  proverbiales,  Bonn,  1838-43,  which  not  only  contains  entire  the  collection 
of  Meidani  numbering  above  9,000  proverbs,  but  also  gives  information  concerning  the  29 
collections  of  gnomes  existing  in  Arabic  literature  before  Meidani.  Comp.  also  Haeveenick  and 
Keil,  III.,  381  sq.,  and  Bleek's  Introduction,  p.  632,  where  among  other  things  an  interesting 
observation  of  Al  Meid.-^ni  is  given,  with  reference  to  the  great  value  of  the  proverbial  wisdom  ; 
"  acquaintance  with  proverbs  does  not  merely  adorn  with  their  beauties  all  circles  of  society, 
and  grace  the  inhabitants  whether  of  cities  or  of  the  desert;  it  imparts  brilliancy  to  the  contents 
of  books,  and  by  the  allusions  which  are  hidden  in  them  sweetens  the  words  of  the  preacher  and 
teacher.  And  why  should  it  not  ?  since  even  the  word  of  God,  the  Koran,  is  interwoven  with 
them, — the  discourses  of  the  Prophet  contain  them,— the  most  eminent  scholars,  who  have  trod- 
den the  path  of  a  mysterious  wisdom  have  won  this  knowledge  as  their  friend  ?"  "  Proverbs 
are  to  the  soul  what  a  mirror  is  to  the  eyes."  Manifestly  it  is  not  common  popular  proverbs  to 
which  this  enthusiastic  praise  refers,  but  maxims  from  the  schools  of  the  sages,  and  of  a  poetic, 
philosophic  character,  similar  to  those  of  the  Old  Testament,  though  mainly  ot  far  inferior  worth. 
(This  is  pertinent  also  as  a  reply  to  Delitzsch,  p.  691,  who  following  Ewald,  declares  the  com- 
parison of  the  Hebrew  with  the  Arabic  collections  of  proverbs  altogether  inadmissible). 

i  12.    ORIGIN    and    composition    OF   THE    COLLECTION. 

The  collection  of  the  Proverbs  of  Solomon  in  its  present  form  opens  with  a  long  superscription, 
which,  in  the  style  of  oriental  titles,  praises  the  whole  book  for  its  important  and  practically 
useful  contents.  This  is  followed  by  three  main  divisions  of  the  book,  of  unequal  length  and 
distinguished  by  separate  titles,  to  which  are  appended  two  supplements.  The  first  main  divi- 
sion (chap.  i. — ix.)  subdivided  into  three  sections  (chaps,  i. — iii.,  iv. — vii.,  viii. — ix.)  contains  an 
exhibition  of  wisdom  as  the  highest  good  to  be  attained.  To  the  attainment  and  preservation 
of  this  in  the  face  of  the  dangers  that  threaten  the  possession  of  it, — sensuality,  impurity,  adul- 
tery, etc., — youth  in  particular  are  admonished  :  and  this  is  done  in  the  form  of  instructions  or 
admonitions,  somewhat  prolonged,  and  having  an  inward  connection  of  parts,  addressed  by  a 
father  to  his  son, — and  not  in  brief,  aphoristically  separated  maxims. 

The  second  main  division  (chap.  x. — xxiv.)  again  comprises  three  sections,  not  symmetrical 
but  of  quite  unequal  length  ;  a)  chaps,  x.  1 — xxii.  16,  with  the  superscription  na'?ty  vt^O, 
a  collection  of  separate,  loosely  connected,  and  for  the  most  part  very  short  maxims,  which  m 
part  depict  wisdom  and  the  fear  of  God,  and  in  part  folly  and  sin,  according  to  their  chief  mani- 
festations and  results  ;  and  tins  they  do  without  rigid  adherence  to  a  fixed  train  of  ideas,  with 
so  loose  a  coherence  of  the  individual  sentences  that  either  no  connection  of  thought  appears,  or 
one  merely  external,  brought  about  by  certain  characteristic  words  or  terms  of  expression. 

b)  chap.  xxii.  17 — xxiv.  22 ;  a  Maschal  introduced  by  a  special  injunction  to  hearken  to  the 
words  of  the  wise  (chap.  xxii.  17 — 19),  quite  well  connected  in  its  parts,  and  evidently  forming 
one  whole  ;  this  contains  various  prescriptions  of  equity  and  worldly  prudence. 

e)  chap.  xxiv.  23 — 34;  a  short  appendix,  which  by  its  superscription  D"3^n^  n^X  CJ 
["  these  also  are  the  words  of  the  wise  "],  is  described  as  the  work  of  various  wise  men,  no  longer 
definitely  known ;  it  consists  of  some  maxims  which,  although  nearly  all  having  the  form  of 
commands  or  prohibitions,  have  no  internal  mutual  connection. 

Then  follows  the  third  main  division  (chap.  xxv. — xxix.)  having  the  superscription,  "These 
also  are  proverbs  of  Solomon,  which  the  men  of  Hezekiah,  the  King  of  Judah,  collected:" — a 
collection  of  single,  loosely  grouped  proverbs,  among  which  are  found  an  unusually  large  num- 
ber of  pointed  comparisons  and  antitheses. 

The  two  supplements  of  the  collection  are,  1)  chap.  xxx.  "  The  words  of  Agur  theson  of  Jakeh." 
a  compilation  of  maxims  distinguished  by  their  peculiarly  artificial  garb,  and  the  partial  obscu- 
rity of  their  meaning;  2)  chap.  xxxi.  bearing  the  superscription  "Words  of  Lemuel  the  king  ot 
Massa,  which  his  mother  taught  him.'**  Under  this  title  (in  regard  to  which  we  shall  soon  have 
*  [Fur  the  variuus  explanations  of  the  verse  seu  Cotuni.  ou  xxxi.  I]. 


26  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

more  to  say)  the  chapter  contains  a)  a  series  of  maxims  for  kings,  and  b)  th«  praise  of  a  virtuou* 
matron,  which  is  clothed  in  the  form  of  an  alphabetic  song  {vers.  10-31). 

That  the  collection  as  a  whole  is  not  the  immediate  work  of  Solomon,  or  in  other  words,  that 
the  introductory  words  of  the  first  superscription  (chap.  i.  1)  "  Proverbs  of  Solomon,  son  of  Da- 
vid, king  of  Israel,"  so  far  as  they  relate  to  the  whole,  design  to  claim  the  authorship  for  Solo- 
mon only  in  the  most  general  sense,  appears  from  the  most  hasty  glance  at  oar  abstract  of  the 
contents.  For  apart  from  the  fact  that  at  the  opening  of  the  second  main  division  there  is  a  re- 
petition of  the  title  "  Proverbs  of  Solomon," — the  last  divisions,  from  xsii.  17  onward,  are  intro- 
duced by  quite  different  superscriptions,  two  of  which  refer  vaguely  to  "  wise  men  "  as  the  authors 
of  the  respective  sections,  and  two  to  definite  persons  (although  these  are  other ivise  unknown), 
while  the  one  which  contains  again  the  expression  "  Proverbs  of  Solomon"  designates  as  the 
"  collectors  "  of  these  "  Proverbs  of  Solomon  "  the  "  men  "  of  a  king  of  Judah  who  did  not  live 
until  300  years  after  Solomon.  [Fuerst's  inference  from  these  diverse  superscriptions  and  ap- 
pellations is  thus  stated  ( Canon  des  alien  Testaments,  p.  74) ;  "  that  it  is  not  the  originating  of 
all  the  proverbs  with  Solomon  that  was  emphasized,  though  he  be  regaided  as  their  main  source, 
but  only  the  aim  and  effect  of  the  proverbs  to  promote  wisdom." — Deiin  Stanley,  [uhi  supra,  p. 
268)  says  "  as  in  the  case  of  the  word  '  wisdom,'  the  connection  of '  Proverbs '  with  Solomon  can 
be  traced  by  the  immense  multiplication  of  the  word  after  his  time." — A.].  And  not  only  these 
diverse  superscriptions,  but  various  peculiarities  of  language,  style,  etc.,  such  as  present  them- 
selves to  the  attentive  observer  in  each  section  in  a  characteristic  way,  bear  witness  to  the  gra- 
dual growth  of  the  collection  under  the  hands  of  several  authors  of  a  later  day  than  Solomon's, 
each  complementing  the  rest.  We  might  put  the  whole  work  of  compilation  to  the  account  of 
the  "  men  of  Hezekiah,"  (chap.  xxv.  1),  and  so  assume  that  the  maxims  of  Solomon,  before  scat- 
tered, and  transmitted  in  part  orally,  in  part  by  less  complete  written  records,  were  collected,  and, 
with  the  addition  of  sundry  supplements  brought  into  their  present  form  by  certain  wise  men 
from  the  court  of  the  devout  king  Hezekiah  (B.  C.  727 — 697).  The  verb  'p''7'J''r!  which  in  the 
passage  cited  above  is  used  to  describe  the  agency  of  these  men,  would  well  accord  with  this  as- 
sumption ;  for  it  signifies,  not  "  appended  "  (Luther),  but  "  brought  together,  arranged  in  or- 
der," in  as  much  as  p'j'i'i'n  properly  means  "  to  remove  from  its  place,  to  set  or  place  some- 
where ;"  and  in  the  passage  before  us  it  is  rendered  correctly  by  the  e^eypdfavro  of  the  LXX  , 
and  the  transtulerunt  of  the  Vulgate.  But  the  relations  of  the  matter  are  not  quite  so  simple 
that  the  whole  compilation  and  revision  can  be  referred  to  these  wise  men  of  Hezekiah.  For 
from  the  quite  numerous  repetitions  of  whole  proverbs,  or  at  least  parts  of  proverbs  from  earlier 
sections,  such  as  occur  in  the  division  chaps,  xxv. — xxix.  (compare  e.g.,  xxv.  24  with  xxi.  9, — ■ 
xxvi.  22  with  xviii.  8, — xxvii.  12  with  xxii.  3, — xxvii.  21  with  xvii.  3, — xxix.  22  with  xv.  18, 
etc.)  it  seems  altogether  probable  that  the  preceding  sections  existed  as  an  independent  whole, 
before  the  attachment  of  chaps,  xxv.  sq.  This  is  confirmed  by  the  fact  that  certain  characteris- 
tics noticeable  in  the  structure  of  clause  and  verse,  and  many  peculiarities  of  phraseology  and 
idiom  likewise  indicate  that  between  the  sections  preceding  chap.  xxv.  and  the  last  seven  chap- 
ters a  wide  difference  exists,  and  one  that  points  to  the  greater  antiquity  of  the  first  and  largest 
division.  Hezekiah's  wise  men  appear  therefore  substantially  as  supplementing,  or  more  exactly 
as  continuing  and  imitating  a  larger  collection  of  Solomon's  proverbs  already  in  existence  before 
their  day  :  and  the  existence  of  this  they  must  not  only  have  known  but  studiously  regarded,  for 
the  great  majority  of  the  maxims  and  axioms  there  found  they  did  not  take  into  their  new  col- 
lection, but  sought  to  present  that  which  was  mainly  new  and  independent;  in  consequence  how- 
ever of  the  similarity  of  the  sources  from  which  they  drew  to  those  of  the  earlier  collection,  they 
could  not  but  reproduce  much  in  a  similar  form,  and  some  things  in  a  form  exactly  corresponding 
with  the  earlier.  [The  Jewish  tradition  as  given  by  Fderst  (uhi  mipra,  p.  75)  ascribes  the  col- 
lection of  the  proverbs  of  the  first  three  sections,  chaps,  i. — ix.,  x. — xxii.  16,  and  xxii.  17 — xxiv. 
to  the  men  of  Hezekiah.  And  it  finds  this  view  confirmed  by  the  very  fact  that  the  next  sec- 
tion begins  (xxv.  1)  with  the  words  "These  also,  are  proverbs,"  etc.  But  the  subsequent  col- 
lection (chap.  xxv. sq.  is  "  continued"  by  them,  the  proverbs  being  searched  out  elsewhere  and 
transferred  to  this  place;  "  proverbs  not  hitherto  publicly  employed  for  the  education  of  the  peo- 


?  12.  ORIGIN  AND  COMPOSITION  OF  THE  COLLECTION.  27 

pie  they  brought  into  a  collection,  to  be  in  like  manner  used  as  a  collection  of  Solomon's  pro- 
verbs." The  "  men  of  Hezekiah  "  he  regards  moreover  as  not  all  contemporaries  and  agents  of  the 
good  king,  but  as  organized  into  a  "college,"  continued  for  literary,  religious,  and  judicial  pur- 
poses 280  years,  seven  full  generations.     This  is  Jewish  tradition. — A.]. 

That  the  older  collection  is  not  however  to  be  itself  regarded  as  all  of  one  casting,  but  likewise 
as  a  product  of  the  activity  of  one  or  several  editors  collecting  and  combining  from  still  earlier 
sources,  appears  from  several  facts.  Within  this  section,  as  well  as  the  later,  instances  occur  of 
the  repetition  of  single  proverbs  in  an  identical  or  analogous  form  {comp.  e.  g.  xiv.  12  with  xvi. 
2.5, — xvi.  2  with  xxi.  2, — x.  2  with  xi.  4, — xiii.  14  with  xvi.  27, — xix.  12  with  xx.  2,  etc.).  We 
have,  besides,  this  fact,  which  is  still  more  significant,  that  here  again  a  diversity  appears, 
marked  by  decided  peculiarities  of  form  as  well  as  substance,  between  the  two  large  subdivisions, 
chaps,  i. — ix.,  and  chaps,  x.  1 — xxii.  16.  In  the  second  of  these  sections  we  find  mainly  verses 
symmetrically  constructed, — so-called  "antithetic  couplets," — and  each  verse  presents  an  idea 
quite  complete  and  intelligible.  It  is  the  simplest  and,  as  it  were,  the  ideal  type  of  the  Maschal 
that  here  predominates;  and  since  the  simplest  is  wont  to  be  as  a  general  rule  the  most  primi- 
tive, this  fact  suggests  the  conjecture  that  we  are  dealing  here  simply  with  genuine,  original  pro- 
verbs of  Solomon.  In  other  words.  Chapters  x. — xjAi.  16  comprise  the  proper  germ  of  the  gnomic 
poetry  of  the  Old  Testament,  which  is  in  the  strictest  sense  to  be  referred  to  Solomon  and  his  age. 
In  the  two  supplements  to  this  central  main  division,  chap.  xxii.  17 — xxiv.  22,  and  chap.  xxiv. 
23 — 34  we  observe  in  respect  to  form  quite  another  character  in  the  individual  proverbs, 
although  in  their  ethical  tenor  and  substance  they  correspond  with  the  preceding.  They  lose 
something  of  the  telling,  pointed  brevity,  the  inward  richness  of  meaning,  the  condensed  power, 
that  characterize  the  earlier  proverbs;  and  instead  of  "  the  rapid  alternation  of  clause  and  coun- 
ter-clause "  before  every  where  perceptible,  there  is  apparent  here  less  uniformity  of  structure, 
and  an  effort  to  expand  the  brief  axiom  to  the  longer  discourse,  admonitory,  didactic,  or  illustra- 
tive of  some  monii  truth.  Still  more  entirely  is  the  simple  and  beautiful  form  of  the  Maschal, 
compact,  pithy  and  symmetrical,  disregarded  and  cast  aside  m  chaps,  i. — ix.  These  present  no- 
thing but  longer  admonitory  discourses,  moral  pictures  full  ot  warning,  and  ethico-religious  con- 
templations of  broader  compass,  in  all  of  which  the  simple,  short  proverb  is  only  exceptional, 
and  "  proverbial  poetry  evidently  took  the  form  of  admonition  and  preaching,  but  for  this  very 
reason  became  much  more  flexible,  flowing  and  comprehensible."  The  technical  language  of  the 
Hhokniah  appears  here  in  various  ways  expanded  and  refined, — especially  in  the  application  of 
such  full  allegorical  delineations  as  are  contained  in  chap.  ix.  (in  the  description  of  Wisdom's 
house  with  its  seven  pillars,  and  her  feast, — and  also  in  that  of  the  conduct  of  the  rH7'L)3  Diyx 
the  personification  of  Folly).  The  nearly  equal  length,  moreover,  of  the  three  sections  into 
which  this  entire  admonitory  address  to  youth  is  divided,  (see  the  earlier  part  of  the  J),  the  quite 
regular  and  frequent  recurrence  of  the  ''33,  "  my  son,"  which  shows  this  to  be  its  chief  appli- 
cation, (i.  8  ;  ii.  1 ;  iii.  1,  11,  21 ;  iv.  10,  20  ;  v.  1,  etc.),  the  adherence  to  certain  leading  thoughts 
through  all  the  change  and  variety  in  expression  and  delineation, — all  this  points  us  to  a  single 
author,  who  different  as  he  was  from  the  author  of  the  collection  following  (x.  1 — xxii.  16),  de- 
signed to  furnish  an  appropriate  introduction  to  this  collection  of  older  proverbs,  and  to  com- 
mend it  to  the  Israel  of  his  own  time,  especially  to  its  younger  generation. 

That  the  mutual  relations  of  the  various  parts  of  the  Book  of  Proverbs  are  to  be  judged  sub- 
stantially in  this  way,  most  of  the  recent  commentators  are  agreed.  [This  general  view  both  of 
the  structure  and  authorship  of  our  book  is  taken  by  most  of  our  English  and  American  scholars, 
with  some  divergencies  of  course,  in  the  details.  Thus,  Stuaet,  Notes,  MnENSCHEB,  W.  Aldis 
Wright,  etc.  Sthabt  sums  up  his  view  of  the  authorship  thus  (Comm.  p.  63);  "  Solomon  se- 
lected many,  composed  others,  and  put  together  those  which  he  judged  to  be  true,  most  striking, 

and  most  worthy  to  be  preserved It  matters  not  how  much  of  the  book  of  Proverbs 

Solomon  actually  composed;  we  only  need  his  sanction  to  what  it  now  contains."  Portions  of 
the  book  moreover  do  not  even  purport  to  be  Solomon's. — -A.].  We  may  make  an  exception, 
perhaps,  of  H.  A.  Hahn,  Haevep.nick,  and  Keil,  who,  in  spite  of  all  internal  and  external  dif- 
ferences between  the  several  sections,  which  they  are  forced  to  acknowledge, — in  spite  of  the  \d- 


28  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 


rious  introductory  superscriptions, — still  feel  constrained  to  maintain  Solomon's  immediate  au- 
thorship of  the  whole,  with  the  sole  exception  of  the  two  supplements  in  chaps,  xxx.,  xxxi.  (see 
especially  Haevernick  and  Keil's  Introduction,  III.,  392  sq.).  [This  is  Wordswokth's  posi- 
tion. It  is  moreover  characteristic  of  him  to  look  on  the  proverbs  as  having  "  also  a  typical 
character  and  inner  spiritual  significance,  concerning  heavenly  doctrines  of  supernatural  truth." 
He  finds  support  for  this  view  in  the  fact  that  the  collection  is  in  its  introduction  said  expressly  to 
comprise  enigmas  and  dark  sayings. — A.].  Inasmuch  as  this  conclusion  is  made  necessary  neither 
by  reasons,  internal  or  external,  [in  the  book  itself  J,  nor  by  any  general  theological  interest  in 
maintaining  the  inspired  character  of  Scriptures,  we  must,  unquestionably,  adopt  one  of  those 
views  which  represent  the  present  collection  as  growing  up  gradually  in  the  time  between  Solo- 
mon and  Hezekiah,  or  even  within  a  period  ending  somewhat  later,  and  which  discriminate  be- 
tween an  original  nucleus  that  is  from  Solomon,  and  the  accretions  of  various  ages,  which  are  due 
to  later  collectors  and  editors. 

The  more  important  of  these  theories  are  (1)  that  of  Ewald  {Poet.  Biicher  des  AlLen  Test.,  IV. 
2  sq.).  According  to  this,  chap.  x.  1 — xxii.  16  forms  the  earliest  collection,  originating  perhaps 
two  hundred  years  after  Solomon,  yet  inspired  throughout  by  Solomon's  spirit;  to  this  were  ap- 
pended, first,  in  Hezekiah's  time  chap.  xxv. — xxix.,  which  also  contain  much  that  is  the  genuine 
work  of  Solomon, — then,  in  the  following  century,  the  Introduction,  chap.  i. — ix., — then  the 
supplements  to  the  central  main  division,  chap.  xxii.  17 — xxiv.  34, — and  lastly  the  supplements 
chaps.  XXX.,  xxxi ;  and  all  these  last  are  to  be  regarded  as  the  independent  composition  of  un- 
known sagesof  the  later  period  before  the  exile,  without  any  elements  whatever  that  are  Solomon's. 

We  have  (2)  the  viev/  of  Berthead  ( Commentary,  Introd.,  pp.  xxiii.  sq.).  According  to  this 
it  is  as  impossible  to  demonstrate  with  certainty  an  origin  earlier  than  the  days  of  Hezekiah  for 
the  second  collection  (chap.  x.  1 — xxii.  16)  as  for  the  first  (chap.  i. — ix.),  the  third  (chap.  xxii. 
17 — xxiv.  34),  or  the  fourth  (chap.  xxv. — xxix.) ;  we  must  therefore  in  general  maintain  the 
merely  negative  conclusion,  that  the  book  of  Proverbs  in  its  present  form  originated  after  the 
time  of  Solomon,  and  that  it  flowed  from  sources  oral  and  written  that  are  perhaps  very  nume- 
rous. We  have  (3)  the  view  of  Hitzio  {"Das  Kbnigreick  Mas-a"  in  Zeller's  Theol.  Jahrb. 
1844,  pp.  269  sq.,  and  Commentary,  Introd.  pp.  xvii.  sq.).  This  represents  the  present  order  of 
the  parts  as  substantially  that  of  their  composition.  It  accordingly  conceives  of  the  first  collec- 
tion (chaps,  i.  — IX.)  as  originating  pretty  soon  after  Solomon,  in  the  9th  century  B.  C. ;  it  then 
appends  to  this,  shortly  before  the  times  of  Hezekiah,  or  in  the  first  half  of  the  8th  century,  the 
second  (chap.  x.  1 — xxii.  16)  together  with  the  latter  part  of  the  fourth  (chap,  xxviii.  17 — xxix. 
27) ;  to  this  it  attaches  "  in  the  last  quarter  of  the  8th  century  "  the  anthology  in  chaps,  xxv. — 
sxvii.,  and  about  a  hundred  years  later  (at  the  beginning  of  the  period  following  the  exile)  the 
intruded  section,  chap.  xxii.  17 — xxiv.  34,  and  the  fragment,  chap,  xxviii.  1 — 16 ;  finally,  at  a 
still  later  day  it  adds  the  supplements  in  chaps,  xxx  ,  xxxi. 

We  have  (4)  the  view  of  Delitzsch  (in  Herzog's  Encycl.,  as  above  quoted,  especially  pp. 
707  sq.),  with  which  that  developed  by  Bleek  (Introd.,  pp.  634  sq.)  agrees  in  the  main  point, — 
i.  e.,  apart  from  some  subordinate  details  in  which  it  approaches  more  nearly  the  theory  of  Ew- 
ald. According  to  this  the  first  and  largest  section  of  the  Book  of  Proverbs  (chap.  i.  1 — xxiv. 
22)  comes  from  an  age  earlier  than  Hezekiah,  the  second  and  smaller  commencing  with  xxiv.  2.3, 
from  Hezekiah's  times.  The  compiler  of  the  first  half  lived  possibly  under  Jehoshaphat,  within 
a  century  of  Solomon.  As  material  for  the  middle  and  main  division  of  this  work, — the  germ, 
the  main  trunk,  consisting  of  the  genuin«  proverbial  wisdom  of  Solomon  as  contained  in  chap.  x. 
1 — xxii  16, — he  availed  himself  above  all  of  the  rich  treasures  of  the  3,000  proverbs  of  Solomon, 
which  were  undoubtedly  all  fully  preserved  to  his  day,  and  from  which  he  may  be  assumed  to 
have  taken  at  least  all  that  were  of  religious  and  ethical  value.  Still  he  appears  to  have  ga- 
thered up  much  that  is  not  from  Solomon,  and  therefore  to  have  united  in  one  collection  the  no- 
blest and  richest  fruits  of  the  proverbial  poetry  of  the  wise  king,  with  the  most  valuable  of  the 
"  side  shoots  which  the  Maschal  poetry  put  forth,  whether  from  the  mouth  of  the  people  or  the 
poets  of  that  day."  To  this  collection  he  prefixed  the  long  Introduction  in  chaps,  i. — ix.;  a  monu- 
ment of  his  high  poetic  inspiration,  not  in  the  strict  form  of  the  Maschal,  but  that  of  long  poetic 
admonitions, — in  which  he  dedicated  the  whole  work  to  the  instruction  of  youth.     At  the  same 


I  12.  ORIGIN  AND  COMPOSITION  OF  THE  COLLECTION.  29 

time  he  added  an  appendix,  chap.  xxii.  17 — xxiv.  22,  consisting  of  proverbs  from  various  wise 
men,  and  coramencing  with  an  apostrophe  to  youth  (chap.  xxii.  17 — 21)  the  tone  of  which  re- 
minds one  of  the  longer  Introduction. 

While  according  to  this  view  the  first  and  larger  section  purports  to  be  essentially  a  book  for 
youth,  the  second  and  shorter  division,  whose  nucleus  is  formed  by  the  proverbs  of  Solomon  com- 
piled by  the  men  of  Hezekiah,  is  evidently  a  book  for  the  people,  a  treasury  of  proverbial  wisdon? 
for  kings  and  subjects, — as  is  indicated  by  the  first,  introductory  proverb  :  "  It  is  the  glory  of 
God  to  conceal  a  thing,  and  the  honor  of  kings  to  search  out  a  matter."  After  the  analogy  of 
the  first  collection,  to  these  proverbs  gathered  by  Hezekiah  (or  this  treasury  of  "  Solomon's 
wisdom  in  Hezekiah's  days,"  in  Stier's  apt  phrase),  a  sort  of  introduction  was  prefixed,  chap. 
xxiv.  23-34,  and  a  supplement  was  added,  consisting  of  the  proverbial  discourses  of  Agur  and 
Lemuel,  and  the  poem  in  praise  of  a  virtuous  matron,  in  chap,  xxx.,  xxxi.  Thus,  like  the  older  col- 
lection of  the  proverbs  of  Solomon,  this  made  by  Hezekiah  has  '■  proverbs  of  wise  men  on  the 
right  and  on  the  left ;"  "  the  king  of  proverbial  poetry  stands  here  also  in  the  midst  of  a  worthy 
retinue."  As  to  the  time  of  the  origin  of  the  second  collection,  we  are  indeed  not  to  assume  the 
reign  of  Hezekiah  itself,  but  the  next  subsequent  period.  The  personality  of  the  collector  of  this 
second  main  division  stands  far  more  in  the  background  than  that  of  the  author  of  the  first, 
larger  collection,  who  in  its  introductory  chapters  has  given  rich  proofs  of  his  oijrn  poetical  en- 
dowments and  his  wisdom.  From  which  of  the  two  the  general  superscription  of  the  whole, 
chap.  i.  1-6,  has  come,  must  remain  a  question  ;  yet  it  is  from  internal  evidence  more  probable 
that  it  was  the  last  collector  who  prefixed  this  to  the  book. 

We  have  presented  with  especial  fullness  this  hypothesis  of  Delitzsch  in  regard  to  the  ori- 
gin of  the  Book  of  Proverbs,  because  it  is  in  itself  the  most  attractive  of  all,  and  offers  the  most 
satisfactory  explanation  of  the  various  phenomena  that  arrest  the  attention  of  the  observant 
reader,  as  he  considers  the  superscriptions  and  the  internal  peculiarities  of  the  several  parts.  It 
is  less  forced  and  artificial  than  the  theory  of  Hitzig,  which  shows  itself  arbitrary  and  hypercri- 
tical, especially  in  breaking  up  the  section,  chap.  xxv. — xxix.;  and  it  does  not  rest  content  with  the 
mere  negative  results  of  criticism,  like  the  analysis  of  Bertheau,  which  is  also  chargeable  with 
excess  of  critical  sharpness.  In  comparison  with  Ewald's  hypothesis  it  has  the  advantage,  that 
it  rests  upon  a  more  correct  conception  of  the  order  of  the  development  of  gnomic  poetry  among 
the  ancient  Hebrews.  For  it  rejects  as  a  one-sided  and  arbitrary  dictum,  Ewald's  axiom,  that 
the  antithetic  verse  of  two  members  which  predominates  in  chap.  x.  1 — xxii.  16,  is  the  old- 
est form  of  the  Maschal,  and  that  all  proverbs  and  gnomic  discourses  otherwise  constructed,  by 
their  departure  from  the  typical  form  betray  their  origin  as  decidedly  later  than  the  days  of  So- 
lomon. It  accordingly  allows  that  sections  in  which  there  is  a  preponderance  of  gnomic  dis- 
tourses  and  gnomic  songs, — such  as  chap.  i. — ix.  and  xxii.  17 — xxiv.  22,  may  come,  if  not  from 
Solomon  himself,  at  least  from  the  age  immediately  after  Solomon.  It  likewise  recognizes  in  the 
collection  that  dates  from  Hezekiah's  day  proverbial  poetry  which  is  mainly  the  genuine  work 
of  Solomon,  or  at  least  stands  very  near  his  day,  and  whose  artistic  character  by  no  means  (as 
EwALD  thinks)  contains  traces  of  a  decay  in  purity  and  beauty  of  form  that  is  already  quite  far 
advanced. 

Only  in  this  particular  are  we  unable  altogether  to  agree  with  Delitzsch,  that  he  would  find 
in  chap.  x. — xxii.  together  with  a  selection  from  the  3,000  proverbs  of  Solomon,  much  that  is  his 
only  in  a  secondary  sense.  We  believe  rather  that  it  is  just  this  main  division  which  contains 
nothing  but  fruits  of  Solomon's  gnomic  wisdom  in  the  narrowest  and  strictest  sense,  and  that 
repetitions  of  individual  proverbs  within  the  section,  which  are  partly  identical  and  partly  ap- 
proximative, in  which  especially  Delitzsch  thinks  he  finds  support  for  the  view  that  we  are  now 
Combating,  are  to  be  otherwise  explained.  They  are,  like  the  repetitions  of  discourses  of  Christ 
in  the  Gospels,  to  be  partly  charged  to  diversity  in  the  sources  or  channels  of  the  later  oral  or 
written  tradition,  and  in  part  recognized  as  real  tautologies  or  repetitions  which  the  wise  king 
now  and  then  allowed  himself.  We  should,  on  the  other  hand,  be  disposed  rather  to  conjecture, 
that  in  the  supplements,  chap.  xxii.  17 — xxiv.  34,  which  are  expressly  described  as  "  words  of 
wise  men,"  and  perhaps  also  in  Hezekiah's  collection,  chap.  xxv. — xxix.,  there  is  no  inconsiderable 
number  of  utterances  of  wise  men  of  Solomon's  time,  such  as  Heman,  Ethan,  Chalkol,  etc.;  and 


30  ISTROBCCTION  TO  THE  PROVERBS  OF  SOLOMON. 

this  simply  for  the  reason,  that  the  superscriptions  D'DDn  '•"laT  (xxii.  17)  [words  of  wise  men], 
and  O'DOnS  n^N  DJ  (xxiv.  23)  [these  also  are  from  wise  men],  together  with  the  peculiarity  of 
diction  which  points  to  a  high  antiquity,  make  such  a  conjecture  reasonable.  The  short  section 
bec'inning  with  the  superscription  last  cited,  chap.  xxiv.  23-34,  we  should  be  most  inclined,  ir 
concurrence  with  the  majority  of  expositors,  to  regard  as  a  second  appendix  to  the  first  main 
collection,  because  the  assumption  of  Delitzsch  that  it  is  a  sort  of  Introit  to  the  second  main 
division,  of  the  same  age  as  the  section,  chap.  xxv. — xxix.,  strikes  us  in  no  other  way  than  as  too 
bold  and  destitute  of  all  adequate  foundation. 

It  remains  only  to  speak  briefly  of  the  superscriptions  to  the  two  supplements 
in  chapters  xxx.,  xxxi.  The  "Agur,  son  of  Jakeh "  (?)  to  whom  the  contents  of  chap- 
ter XXX.  are  accredited,  is  a  wise  man  otherwise  altogether  unknown,  whose  era  we  are 
as  unable  to  determine  with  certainty  as  his  residence,  whose  very  name  is  almost  as  difficult 
and  uncertain  in  its  interpretation  as  are  the  words  next  succeeding  in  chapter  xxx.  1. 
S3N1  ^X'H''*'?  '^^'^'^^.  "^r^.^n  ^^'.  ^f^L^-  Perhaps  instead  of  the  common  translation  of 
these  words:  "the  prophetic  address  of  the  man  to  Ithiel,  to  Ithiel  and  Ucal"  ["even  the  pro- 
phecy ;  the  man  spake  unto  Ithiel,  even  unto  Ithiel  and  Ucal,"  E.  V.],  the  interpretation  of 
HiTZio,  adopted  also  by  BEETHEAn,  Hahn  and  Delitzsch,  should  be  followed.  According  to 
this,  the  words  T^^''_^  ]3  ["  son  of  Jakeh  "]  by  a  change  of  punctuation  are  to  be  connected  closely 
with  the  word  tKi/'^T^ ;  thus  for  the  beginning  of  the  whole  superscription  we  reach  this  meaning  : 
"Words  of  Agur,  the  son  of  her  whose  dominion  is  Massa"  (KiffD  nnp'  ]3),  t.  e.,  son  of  the 
queen  of  Massa.  This  queen  of  Massa  we  should  then  have  to  regard  as  the  same  person  who 
in  the  superscription  to  the  next  supplement  (chap,  xxxi.)  is  designated  as  the  "  mother  of  King 
Lemuel."  For  in  this  passage  also  X"^0  must  be  regarded  as  the  name  of  a  country,  and  the 
N2?0  "^O  [King  of  Massa]  as  perhaps  an  Israelitish  Arab,  or,  as  Delitzsch  suggests,  an  Ish- 
maelitish  prince,  whose  kingdom,  to  judge  from  the  mention  of  it  in  Gen.  xxv.  14;  1  Chron.  i. 
SO,  must  have  lain  in  Northern  Arabia,  and  whose  brother  would  have  been  the  Agur  in  ques- 
tion. [Fueest  {ubi  supra,  pp.  76-7)  regards  Ntyo  as  a  common  noun,  singular  in  form,  but  col- 
lective in  import,  having  the  meaning  common  in  the  prophets,  "  a  prophetic  or  inspired  utter- 
ance." The  symbolical  meaning  found  here  by  Jewish  tradition  may  be  reserved  for  the  exege- 
tical  notes  on  this  chapter. — A.]  Further  arguments  in  support  of  this  interpretation  (first  pre- 
sented by  HiTZiQ  in  the  Articles  in  Zellee's  Theol.  Jahrb.,  1844,  cited  above,  and  adopted,  al- 
though with  various  modifications,  by  the  other  interpreters  whom  we  have  named),  and  in  re- 
ply to  all  conflicting  interpretations,  will  be  brought  forward  in  the  special  exegesis  of  the  pas- 
sages involved.  We  shall  there  have  occasion  to  discuss  the  further  question,  whether  the  whole 
substance  of  chap.  xxx.  is  to  be  referred  to  Agur,  and  all  in  chap.  xxxi.  to  Lemuel,  or  whether  at 
least  the  Alphabetic  poem  in  praise  of  a  virtyous  matron  must  not  be  regarded  (as  is  done  by 
nearly  all  the  recent  commentators)  as  the  work  of  another  author. 

I  13.     THE   KELATION    OP   THE    MASORETIC    TEXT    OP    THE    COLLECTION    TO    THE    ALEXANDEIAN. 

In  the  LXX  there  occur  many,  and  in  some  instances  very  remarkable  deviations  from  the 
common  Hebrew  text  of  the  Proverbs.  These  consist  in  glosses  to  many  obscure  passages  (i.  e., 
either  in  readings  that  are  actually  correct  and  primitive,  as,  e.  g.,  xi.  24  ;  xii.  6 ;  xv.  28  ;  xviii. 
1 ;  xix.  28  ;  xxi.  6,  28,  etc.,  or  in  wild  emendations,  as  in  xii.  12 ;  xviii.  19;  six.  25  ;  xxiv.  10, 
etc.),  in  completing  imperfect  sentences  (as,  e.  g.,  xi.  16 ;  xvi.  17 ;  xix.  7),  in  independent  addi- 
tions or  interpolations  (e.  g.,  after  i.  18  ;  iii.  15  ;  iv.  27;  -vi.  8,  11 ;  viii.  21 ;  ix.  6,  10,  12  ;  xii. 
13;  xiii.  13,  15,  etc.),  in  double  versions  of  one  and  the  same  proverb  [e.g.,  xii.  12;  xiv.  22; 
XV.  6  ;  xvi.  26 ;  xvii.  20  ;  xviii.  8 ;  xxii.  8,  9  ;  xxix.  7,  25 ;  xxxi.  27,  in  the  omission  of  whole 
verses  [e.g.,  i.  16;  xvi.  1,  3  ;  xxi.  5  ;  xxiii.  23,  etc.),  and  finally  in  the  transposition  of  entire 
passages  of  greater  length.  Accordingly,  of  the  proverbs  of  Agur,  the  first  half  (chap.  xxx.  1- 
14)  is  inserted  after  chap.  xxiv.  22,  and  the  second,  chap.  xxx.  15-33,  together  with  the  words 
of  King  Lemuel,  after  xxiv.  34 ;  the  two  supplements,  therefore  with  the  exception  of  the  praise 
of  the  excellent  matron  (chap.  xxxi.  10 sq.)  appear  associated  with  the  "words  of  wise  men" 
which  stand  between  the  elder  and  the  later  collection  of  proverbs. 


g  14.  THE  POETICAL  FORM  OF  PROVERBS.  31 

These  deviations  are  so  considerable  that  they  compel  the  assumption  that  there  were  ([uite 
early  two  different  recensions  of  the  Book  of  Proverbs,  one  belonging  to  Palestine,  the  other  to 
Egypt,  the  former  of  which  lies  at  the  basis  of  the  Masoretic  text,  the  latter,  of  the  Alexandrian 
version.  The  Egyptian  text  appears  in  general  to  abound  more  in  corruptions  and  arbitrary 
alterations  of  the  original ;  sometimes,  however,  it  preserves  the  original  most  correctly,  and 
seems  to  have  drawn  from  primitive  sources  containing  the  genuine  proverbial  wisdom  of  Solo- 
mon. Especially  is  it  true  that  not  a  few  of  the  additions  which  it  exhibits  on  a  comparison 
with  the  Hebrew  text,  breathe  a  spirit,  bold  and  lofty,  as  well  as  thoughtful  and  poetic  (see,  e.  g., 
iv.  27  ;  ix.  12;  xii.  13  ;  xix.  7,  etc.) ;  these  appear,  therefore,  as  fruits  grown  on  the  stock  of  the 
noble  poetry  of  wisdom  among  the  ancient  Hebrews, — in  part  even  as  pearls  from  the  rich 
treasures  of  Solomon's  3,000  proverbs  (1  Kings  iv.  32). 

Note  1. — The  critical  gain  for  the  emendation  of  the  text  and  for  the  interpretation  of  the 
Book  of  Proverbs  that  is  yielded  by  the  parallels  of  the  LXX  may  be  found  most  carefully  tested 
and  noted — though  not  without  many  instances  of  hypercritical  exaggeration  and  arbitrary  deal- 
ing— in  Fr.  Bottcher's  "iVeiie  exegelischkriiischeAehrenleie  zura  A.  T.,"  III.,  pp.  1-39;  in 
P.  DE  Lagakde's  " Anmerkungen  zur  griechischenUebersetzung  der  Proverhien"  (Leipz.,  1SG3); 
in  M.  Heidenheim's  Article,  "Zur  Texlkrilik  der  Proverbien"  [Deutsche  Vierteljahrsschr.  filr 
englisch-theol.  Porschung,  u.  s.  w.,  VIII.,  Gotha,  1865,  pp.  395  sq.) ;  as  well  as  in  the  Commen- 
taries of  Berths  ATI  (see  especially  Introd.,  pp.  xlv.  sq.)  and  Hitzig  (Introd.,  pp.  xix.  sq.; 
xxiii.  sq.).  The  last  mentioned  writer  has  also  thoroughly  discussed  tlie  variations  of  the  Sy- 
riac  version  (Peschito),  the  Vulgate  and  the  Targum  (pp.  xxvii.  sq.);  of  these,  however,  in  ge- 
neral, only  the  first  named  are  of  any  considerable  critical  value,  and  that  usually  only  in  the 
cases  where  they  agree  with  those  of  the  LXX. 

Compare  furthermore  the  earlier  works  of  J.  G.  Jaeger,  Observaiiones  in  Prow.  Salom.  ver- 
iionein  Alexandriiiam,  Lips.,  1786;  Schledssner,  Opuscida  critica  ad  versiones  Grcccas  V.  T. 
perlinenli'a,  Lips.,  1812,  pp.  260  sq.;  and  also  Dathb,  Be  ratione  consensus  versionis  Chaldaicx 
el  Sgriacce  proverb iorum  Salomonis  (in  Dalhii  Opuscc.  ed.  RosENMnELLER,  pp.  108  sq.). 

Note  2. — Umbreit  in  his  Commentary  has  taken  special  notice  of  several  other  ancient  Greek 
versions  beside  the  LXX,  especially  the  Versio  Veneta,  which  i.s  for  the  most  part  strictly  lite- 
ral. Another  text  which  is  likewise  quite  literal,  which  Procopiits  used  in  his  'Ep/ii/veia  tlr  tiic 
T7apiM/iia^,  and  which  Anqelo  Mai  has  edited  in  Tom.  IX.  of  his  Glass.  Auctor.,  may  be  found 
noticed  in  Heibenheim  (as  above). 

?  14.    THE    POETICAL    FORM    OF   PROVERBS. 

The  simplest  form  of  the  Maschal,  or  the  technical  form  of  poetry  among  the  Hebrews,  is  a 
verse  consisting  of  two  short  symmetrically  constructed  clauses, — the  so-called  distich  (Zweizei- 
ler,)a3  Delitzsch  calls  it,  following  Ewald's  peculiarly  thorough  investigations  on  the  subject 
before  us.  The  mutual  relation  of  the  two  members  or  lines  of  this  kind  of  verse  shapes  itself 
very  variously,  in  accordance  with  the  general  laws  for  the  structure  of  Hebrew  poetry.  There 
are  synonymous  distichs,  in  which  the  second  line  repeats  the  meaning  of  the  first  in  a  form  but 
slightly  changed,  for  the  sake  of  giving  as  clear  and  exhaustive  a  presentation  as  possible  of  the 
thought  involved  (e.  g.,  xi.  7,  25  ;  xii.  28  ;  xiv.  19  ;  xv.  3,  10,  12,  etc.).  There  are  antithetic 
distichs,  in  wbich  the  second  illustrates  by  its  opposite  the  truth  presented  in  the  first  [e.g.,  x. 
1  sq.;  xi.  1  sq  ;  xii.  1  sq.;  xv.  1  sq.).  There  are  synthetic  distichs,  the  two  halves  of  which  express 
truths  of  different  yet  kindred  import  [e.  g.,  x.  18,  24,  etc.).  There  are  integral  (eingedankige)  dis- 
tichs, in  which  the  proposition  commenced  in  the  first  half  is  brought  to  completion  only  by  the 
second,  the  thought  which  is  to  be  presented  extending  through  the  two  lines  (as  in  xi.  31 ;  xiv.  7, 
10;  xvi.  4,  10  ;  xxii.  28).  There  are  finaWy  parabolic  distichs,  i.  e.,  maxims  which  in  some  form  or 
other  exhibit  comparisons  between  a  moral  idea  and  an  object  in  nature  or  common  life  :  and  this 
is  effected  sometimes  by  3  [as]  in  the  first  clause  and  \3  [so]  in  the  second,  that  is,  in  the  form  na- 
tural to  comparisons, — sometimes,  and  more  usually,  in  such  a  way  that  the  proposed  object  and  its 
counternart  are  set  loosely  side  by  side,  with  a  suggestive,  emblematic  brevity,  with  or  without  the 
copulative  1  (xi.  22;  xvii.  3  ;  xxv.  25  ;  xxvi.  23;  xxvii.  21,  etc.).  In  the  central  main  division  of 
the  collection,  chap.  x. — xxii.  IP,  all  the  proverbs  are  these  short  distichs,  and,  as  has  been  already 


INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 


said,  the  larger  part  of  them  (especially  in  the  first  six  chapters  of  the  section)  milithetic  distichs, 
distinguished  by  the  "  but '"  (Hebr,  1)  at  the  beginning  of  the  second  line  (compare  J  12,  p.  27,  and 
below,  ?  15).  In  the  supplements  to  the  oldest  collection  (xxii.  17 — xxiv.  34)  as  well  as  in  the 
aleanings  of  Hezekiah's  men,  there  are  found  however  not  a  few  instances  uf  the  extension  of  the 
simple  typical  distich  to  a  verse  of  several  lines,  or  of  the  multiplication  of  the  couplet  to  four-,  six- 
er eight-lined  verses.* 

In  the  case  of  these  longer  proverbs,  which  comprise  several  verses,  we  find  repeated,  if  not 
every  one,  yet  the  greater  part  of  the  diverse  relations  of  the  first  to  the  second  half  of  the  pro- 
verb, which  we  had  observed  in  the  distichs.  There  are,  it  is  true,  no  antithetic  stanzas  of  four 
lines, — but  there  are  synonymous  verses  [e.g.,  xxiii.  15  sq.;  xxiv.  3  sq,;  xxiv.  28  sq), — synthe- 
tic (xxx.  5  sq.), — stanzas  with  a  single  idea  (xxii.  22  sq.,  26  sq.;  xxx.  17  sq.), — and  parabolic 
verses  (xxvi.  18  sq.:  xxv.  4sq.).  Specimens  of  the  six-lined  stanzas  (which  are  constructed 
mainly  with  a  single  thought,  or  in  the  synthetic  form)  are  to  be  found,  e.g  ,  in  xxiii.  1-3,  12- 
1-t,  19-21,  26-28  ;  xxiv.  11-12  ;  xxx.  29-31.  Verses  22-25  of  cuapter  xxiii.  compose  a  stanza 
of  eight  lines,  synthetic  in  its  structure.  Side  by  side  with  this  normal  multiplication  of  the 
couplet  to  form  stanzas  of  four,  six  or  eight  lines,  there  are  abnormal  or  one-sided  growths,  re- 
sulting in  triplets,  with  the  first  division  of  two  lines  and  the  second  of  one  [e.g.,  xxii.  29:  xxiv. 
3  ;  xxvii.  22  ;  xxviii.  10,  etc  ), — or  in  stanzas  of  five  lines  (xxiii.  4sq.;  xxv.  6  sq.;  xxx.  32  sq.), 
or  in  stanzas  of  seven  lines,  of  which  at  least  one  example  appears  in  chap,  xxiii.  6-8. 

If  the  proverb  extends  itself  beyond  the  compass  of  seven  or  eight  lines,  it  becomes  the  Mas- 
chal  (or  gnomic)  poem,  without  a  fixed  internal  order  for  the  strophes.  Such  a  poem  (or  song) 
is,  for  example,  the  introductory  paragraph  [of  one  main  division],  chap.  xxii.  17-21 ;  and  again, 
the  meditation  on  the  drunkard,  xxiii.  29-35  ;  that  on  the  lazy  husbandman,  xxiv.  30-34 ;  the 
admonition  to  diligence  in  husbandry,  xxvii.  23-27 ;  the  prayer  for  the  happy  medium  between 
poverty  and  riches,  xxx.  7-9 ;  the  prince's  mirror,  xxxi.  2-9,  and  the  alphabetically  constructed 
song  in  praise  of  the  matron,  xxxi.  10-31. 

The  introductory  main  division,  chap.  i.  7 — ix.  18,  consists  wholly  of  these  proverbial  poems,  and 
of  15  of  them  (see  in  ^  16  the  more  exact  enumeration  of  these  15  subdivisions,  which  may  again 
be  classed  in  three  larger  groups).  Inasmuch  as  the  rhetorical  presentation  throws  the  poetical 
in  these  cases  usually  quite  into  the  background,  these  Maschal  poems  may  almost  be  called  with 
greater  propriety  Maschal  discourses.  Yet  within  these  there  is  no  lack  of  poetical  episodes,  lofty 
and  artistic  in  their  structure,  among  which  we  would  name  especially  the  allegory  of  the  banquet 
of  Wisdom  and  Folly  (chap.  ix.  1  sq.),  and  also  the  numerical  proverb  in  eight  lines  concerning 
"  the  six  things  which  the  Lord  hates  and  the  seven  that  are  an  abomination  to  Him  "  (in  chap.  vi. 
16-19).  Of  these  numerical  proverbs,  or  nnD,  as  they  are  called  in  the  poetry  of  the  later  Ju- 
daism, chap,  XXX.,  as  is  well  known,  contains  several  (vers.  7  sq.,  15  sq.,  18  sq.,  21  sq.,  24sq,). 
In  the  Son  of  Sirach's  collection  of  proverbs  likewise  we  find  several  examples  of  the  same  kind 
[e.g.,  Ecclesiasticus  xxiii.  16  ;  xxv.  7;  xxvi.  5,  28).  Further  observations  on  the  origin  and  im- 
port of  this  peculiar  poetic  form  may  be  found  in  notes  on  chap.  vi.  16.  Now  and  then  the  Book 
of  Proverbs  contains  forms  analogous  to  the  Priamel  [prceambulum,  a  peculiar  type  of  epigram, 
found  in  German  poetry  of  the  14th  and  15th  centuries — A.]  ;  see,  e.g.,  xx.  10;  xxv. 3;  xxvi. 
12  ;  xxx.  11-14 ;  yet  this  form  is  hardly  found  except  in  the  most  imperfect  state. 

The  last  of  the  technical  forms  of  the  poetry  of  the  Book  of  Proverbs  is  that  of  the  Maschal- 
series,  i.  e.,  a  sequence  of  several  proverbs  relating  to  the  same  objects,  e.  g.,  the  series  of  proverbs 
concerning  the  fool,  chap.  xxvi.  1-12, — the  sluggard,  xxvi.  13-16, — the  brawler,  xxvi.  20-22, — the 

*  [In  English  Biblical  literature.  Bishop  Lowth's  discussfon  and  classification  has  been  the  basis  generally  assumed. 
We  know  no  clearer  and  more  concise  exhihition  of  this  system  and  the  various  modifications  that  have  been  proposed 
than  that  given  by  W.  Aldis  Wrioht  in  Smith's  THclinnary  of  the  Ttibte  (Article  roHry,  Hebrew).  I.OWTH  who  is  closely 
followed  by  StOart,  Edwards  and  others,  rr-gards  a  triple  classification  aa  sufficient :  synonymmis.  antiUtftic  and  synthetic 
parallelisms.  An  infelicity  in  the  term  synonymous,  in  view  of  the  extent  and  variety  of  its  applications,  was  recognized 
by  LowTH  himself,  but  more  strongly  urged  by  Bishop  Jebb,  who  proposed  the  term  co<j7tfite.  This  appears  to  be  a  real  im- 
provement in  terms.  Mdenscber  (Introd.,  pp.  xlv.  sq.)  proposes  two  additional  classes,  the  gradational  and  the  intro- 
vrtf.d.  the  first  of  which  Is  well  covered  by  the  term  rofjnat',  while  the  second,  which  had  been  proposed  by  JF.BB.  seems 
open  to  Wright's  exception,  that  it  is  "an  unnecessary  refinement."  This  objection  does  not  seem  to  lie  against  tho  new 
terms  proposed  in  ZifCKLER's  nomenclature.— A,] 


?  15.  THE  DOGMATIC  AND  ETHICAL  SUBSTANCE  OF  PROVERBS.  3S 

spiteful,  xxvi.  23-27.  This  form  belongs,  however,  as  Delitzsch  correctly  observes,  "  ratlier  to 
the  technical  form  of  the  collection  than  to  the  technical  form  of  the  poetry  of  proverbs."  That 
the  former  [the  arrangement]  is  far  more  imperfect  and  bears  witness  to  far  greater  indiflference 
than  the  latter, — in  other  words,  that  the  logical  construction,  the  systematic  arrangement  of  in- 
dividual proverbs  according  to  subjects,  especially  within  the  central  main  division,  is  far  from 
satisfactory,  and  baffles  almost  completely  all  endeavors  to  discover  a  definite  scheme, — this  must 
be  admitted  as  an  indisputable  fact,  just  in  proportion  as  we  give  fit  expression  on  the  othei 
hand  to  our  admiration  at  the  wealth  of  forms,  expressive,  beautiful  and  vigorous,  which  the  col- 
lection exhibits  in  its  details. 

Note. — With  reference  to  the  connection  of  the  several  proverbs  one  with  another,  and  also 
with  respect  to  the  progress  of  thought  apparent  in  the  collection  as  a  whole,  we  can  by  no  means 
concur  in  the  opinion  of  J.  A.  Benoel, — at  least  in  regard  to  the  main  divisions,  x.  1  sq.;  xxii.  17 
sq.;  XXV.  1  sq.  The  collection  of  proverbial  discourses,  i.  7 — ix.  18,  being  intentionally  arranged 
according  to  a  plan,  is  of  course  excluded  from  such  a  judgment.  Bengel  says :  "  I  have  often 
been  in  such  an  attitude  of  soul,  that  those  chapters  in  the  Book  of  Proverbs  in  which  I  had  before 
looked  for  no  connection  whatever,  presented  themselves  to  me  as  if  the  proverbs  belonged  in  the 
most  beautiful  order  one  with  another"  (OsK.  Waechteb,  Joh.  Albrecht  Bengel,  p.  166).  We 
must  pass  the  same  judgment  upon  many  other  expositors  of  the  elder  days,  who  wearied  them, 
selves  much  to  find  a  deeper  connection  between  the  several  proverbs  (see,  e.g.,  S.  BoHLins, 
Elhica  Sacra,  I.,  297  sq.,  "de  diqiosilione  el  cohoerentia  lextus;"  and  Stocker  in  the  Introduction 
to  his  "Sermons  on  the  Proverbs  of  Solomon  ").  In  regard  to  this  matter  as  old  a  commentator  as 
Mart.  Geier  judged  quite  correctly  :*  " Ordo-frustra  quwritur  ubi  nuUusfuit  observatus.  Quam- 
qii.am  enim  sub  initium forte  libri  certa  serie  Hex  noster  sua  projtosuerit, — allamen  ubi  ad  ipsas  pro- 
prie  dicias parabolas  aul  gnomas  deveniiur,  promiscue,  proul  quidque  se  offer ebat,  consignata  vi- 
demus  pleraque,  ita  ut  modo  de  avaritia,  modo  de  inendaciis,  modo  de  simplieitale,  modo  de  timore 
Dei  vel  alia  materia  sermonem  institui  videamtis,"  etc.  As  in  the  case  of  the  great  majority  of  the 
songs  of  the  Psalter,  in  which  the  arrangement  is  merely  and  altogether  external,  determined  of- 
ten by  single  expressions,  or  by  circumstances  wholly  accidental,  there  is  found  among  the  germi- 
nal elements  of  the  Book  of  Proverbs  little  or  no  systematic  order.  The  whole  is  simply  a  combi- 
nation of  numerous  small  elements  in  a  collection,  which  was  to  produce  its  effect  more  by  the 
total  impression  than  by  the  mutual  relation  of  its  various  groups  or  divisions.  To  use  Her- 
der's language  {Spirit  of  Hebrew  Poetry,  II.,  1-3),  it  is  "  a  beautiful  piece  of  tapestry  of  lofty  di- 
dactic poetry,  which  spreads  out  with  great  brilliancy  its  richly  embroidered  flowers,"  which,  how- 
ever, is  constructed  according  to  no  other  rules  of  art  than  those  perfectly  simple  and  elementary 
ones  to  which  the  pearl  jewelry  and  bright  tapestries  of  Oriental  proverbial  wisdom  in  general 
owe  their  origin.  Comp.  furthermore  the  general  preliminary  remarks  prefixed  to  the  exegetical 
comments  on  chap.  x. 

i  1-5.    THE   DOGMATIC  AND   ETHICAL   SUBSTANCE   OF  THE   PROVERBS,  EXHIBITED   IN  A   CAREPTTL 
SURVEY    OF   THE    CONTENTS    OF   THE    BOOK. 

Inasmuch  as  our  book,  considered  as  an  integral  part  of  the  entire  system  of  the  Scriptures  of  the 
Old  Testament,  stands  before  us  as  the  central  and  main  source  of  Solomon's  doctrine  of  wisdom  (in 
the  wider  sense), — and  so  bears  as  it  were  written  on  its  brow  its  Divine  designation  to  be  the 
chief  storehouse  of  ethical  wisdom  and  knowledge  within  the  sphere  of  Old  Testament  revelation 
(see  above,  g  1,  and  §  10,  latter  part)  we  must  anticipate  finding  in  it  great  treasures  of  ethical 
teachings,  prescriptions,  rules  and  maxims  for  the  practical  life  of  men  in  their  moral  relations.  In 
fact,  the  ethical  contents  of  the  collection  far  outweigh  the  doctrinal.  And  deeply  significant 
as  may  be  its  contributions  to  the  development  of  individual  subjects  in  dogmatic  theology,  such 
as  are  found  in  various  passages  (e.  g.,  iii.  19  and  viii.  22  sq.  in  their  bearing  upon  the  doctrine  of 

♦  It  19  in  vain  to  seek  for  order  where  none  has  been  observed.  For  while  perhaps  near  the  beginning  of  the  book  oar 
King  arranged  his  material  with  a  definite  plan, — yet  when  we  come  to  the  parables  or  gnomes  properly  so  called  we  find 
the  greater  part  recorded  at  random,  as  one  after  another  suggested  itself,  so  that  we  see  the  discourse  turning  now  upon 
rtvarice,  then  upon  falsehoods,  again  upon  simplicity,  and  onco  more  upon  the  fear  of  God.  or  some  other  subject," 
rtc— TB. 

3 


84  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

the  creation ; — viii.  22 — ix.  12  as  related  to  the  doctrine  of  the  eternal  Word  of  God,  and  the  doc- 
trine of  the  Hypostasis  or  of  the  Trinity  in  general ; — xv.  11 ;  xvi.  9 ;  xix.  21 ;  xx.  27,  etc.,  as  con- 
nected with  Biblical  Anthropology;  or  xi.  7 ;  xiv.  32 ;  xv.  24  in  connection  with  the  Old  Testament 
doctrine  of  Immortality  and  the  hope  of  a  Resurrection,  etc.);  still,  as  a  general  rule,  practical  and 
ethical  subjects  are  treated  not  only  more  thoroughly  but  with  a  far  more  direct  interest.  The 
book  deserves  much  more  the  name  of  a  school  of  morals,  or  of  a  Codex  of  Ethical  Precepts  for  old 
and  young,  for  princes  and  people,  than  that  of  Archives  of  Dogmatic  Theology,  or  a  prolific  Repo- 
sitory of  dogmatic  propositions  and  proof-texts. 

The  dogmatic  propositions  do  not,  however,  by  any  means  stand  in  the  midst  of  the  greater 
wealth  of  ethical  teachings  and  precepts,  isolated  and  interspersed  without  system.  They  form 
rather  every  where  the  organic  basis.  They  give  expression  to  the  absolute  and  primary  premises 
for  all  the  moral  instruction,  knowledge  and  conduct  of  men.  They  appear  therefore  inseparably 
combined  with  those  propositions  that  are  properly  of  an  ethical  or  admonitory  nature.  It  is  pre- 
eminently the  central  idea  of  the  Divine  Wisdom  as  the  mediator  in  all  the  activity  of  God  in  the 
world  and  in  humanity,  that  shines  out  bright  as  the  sun  upon  this  background  of  religious  truth 
which  is  every  where  perceptible  in  the  book,  and  that  more  or  less  directly  illuminates  every 
moral  utterance.  As  this  eternal  Divine  wisdom  is  the  original  source  in  all  God's  revelation 
of  Himself  in  natural  and  human  life, — as  it  is  especially  the  mediating  and  executive  agency 
in  the  Divine  revelation  of  the  way  of  life  in  the  law  of  the  Old  Covenant,  and  must  therefore  be 
the  highest  source  of  knowledge  and  the  standard  for  all  the  religious  and  moral  life  of  man, — so 
likewise  does  it  appear  as  the  highest  good,  and  as  the  prescribed  goal  toward  which  men  are  to 
press.  And  the  subjective  wisdom  of  man  is  nothing  but  the  finite  likeness  of  the  wisdom  of 
God,  which  is  not  only  objective,  but  absolute  and  infinite ;  nothing  but  the  full  unfolding  and 
normal  development  of  the  noblest  theoretical  and  practical  powers  of  the  moral  nature  of  man. 
It  can  be  attained  only  by  the  devotion  of  man  to  its  Divine  original ;  it  is  therefore  essentially 
dependent  upon  the  fear  of  God  and  willing  subjection  to  the  salutary  discipline  CDID,  i.  2,  8  ;  iv. 
1,  etc.)  of  the  Divine  word.  He  who  docs  not  seek  it  in  this  way  does  not  attain  it,  but  remains 
a  fool,  an  opposer  of  God  and  of  Divine  truth,  who  in  the  same  ratio  as  he  fails  to  raise  his  own 
moral  nature  by  normal  development  to  a  living  likeness  to  God,  fails  also  to  share  in  any  true 
prosperity  in  the  present  life,  to  say  nothing  of  the  blessed  rewards  of  the  future.  He  who  be- 
cause of  the  fear  of  God  strives  after  true  wisdom,  on  the  contrary  unfolds  his  whole  inner  and 
outer  life  to  such  a  symmetry  of  all  his  powers  and  activities  as  not  only  secures  him  the  praise 
of  a  wise  man  in  the  esteem  of  God  and  men,  but  also  establishes  his  true  and  complete  happi- 
ness for  time  and  eternity. 

A  presentation  of  these  fundamental  ideas  in  (he  ethics  of  Solomon,  well  connected,  systema- 
tically arranged  and  exhibited,  cannot  possibly  be  expected  consistently  with  the  note  appended 
to  the  preceding  section  in  reference  to  the  composition  of  the  Book  of  Proverbs.  If  we  there- 
fore now  endeavor  to  give  a  table  of  contents  as  complete  as  possible,  following  the  arrangement 
of  the  Masoretio  text  and  the  ordinary  division  of  chapters,  we  shall  be  quite  as  unable  to  avoid 
a  frequent  transition  to  heterogeneous  subjects,  as  on  the  other  hand  a  return  in  many  instances 
to  something  already  presented  ;  we  must  in  many  cases  dispense  with  even  aiming  at  a  strict 
logical  order  of  ideas.  We  follow  in  the  main  the  "Summary  of  the  Contents  of  the  Proverbs 
of  Solomon,"  given  by  Starke  at  the  end  of  his  preface,  pp.  1593  sq.  Only  with  respect  to  the 
first  nine  chapters  do  we  adopt  the  somewhat  different  summaiy  and  division  which 
Delitzsch  has  given  (pp.  697  sq.)  of  the  "fifteen  proverbial  discourses"  of  the  first  maia 
division. 


§  15.  THE  DOGMATIC  AND  ETHICAL  SUBSTANCE  OF  PROVERBS.  35 

GENERAL  SUPERSCRIPTION   OF  THE  COLLECTION. 
Chap.  I.  1—6. 

Announcement  of  the  author  of  the  collection   (ver.  1)   of  its  object  (vers.  2,  3),  and  of  its 

great  value  (vers.  4-6). 

I.  Introductory    Division. 

Chap.  I.  7— IX.  18. 

True  wisdom  as  the  basis  and  end  of  all  moral  effort,  impressed  by  admonition  and  commenda- 
tion upon  the  hearts  of  youth. 

Motto:  "  The  fear  of  the  Lord  is  the  beginning  of  all  knowledge;"  i.  7. 

1.  Group  of  admonitory  discourses;  i.  8 — iii.  35. 

1.  Admonition  of  the  teacher  of  wisdom  to  his  son  to  avoid  the  way  of  vice  ;  I.  8-19. 

2.  Warning  delineation  of  the  perverse  and  ruinous  conduct  of  the  fool,  put  into  the 

mouth  of  Wisdom  (personified);  I.  20-33. 

3.  Exhibition  of  the  blessed  consequences  of  obedience  and  of  striving  after  wisdom; 

II.  1-22. 

4.  Continuation  of  the  exhibition  of  the  salutary  results  of  this  devout  and  pious  life ; 

III.  1-18. 

5.  Description  of  the  powerful  protection  which  God,  the  wise  Creator  of  the  world,  grants 

to  those  that  fear  Him ;  III.  19-26. 

6.  Admonition  to  charity  and  justice;  III.  27-35. 

2.  Group  of  admonitory  discourses  ;  IV.  1 — VII.  27. 

7.  Report  of  the  teacher  of  wisdom  concerning  the  good  counsels  in  favor  of  piety,  and  the 

warnings  against  vice,  which  were  addressed  to  him  in  his  youth  by  his  father ; 

IV.  1-27. 

8.  Warning  against  intercourse  with  lewd  women,  and  against  the  ruinous  consequences 

of  licentiousness;  V.  1-23. 

9.  Warning  against  inconsiderate  suretyship  ;  VI.  1-5. 

10.  Rebukeof  the  sluggard;  VI.  6-11. 

11.  Warning  against  malice  and  wanton  violence  ;  VI.  12-19. 

12.  Admonition  to  chastity,  with  a  warning  delineation  of  the  fearful  consequences  of 

adultery ;  VI.  20-35. 

13.  New  admonition  to  chastity,  with  a  reference  to  the  repulsive  example  of  a  youth  led 

astray  by  a  harlot ;  VII.  1-27. 

3.  Group  of  admonitory  discourses  ;  VIII.  1 — IX.  18. 

14.  A  second  public  discourse  of  Wisdom  (personified)  chap.  VIII. ,  having  reference 

a)  to  the  richness  of  her  gifts  (vers.  1-21); 

h)  to  the  origin  of  her  nature  in  God  (vers.  21-31) ;  and 

c)  to  the  blessing  that  flows  from  the  possession  of  her  (vers.  32-36). 

15.  Allegorical  exhibition  of  the  call  of  men  to  the  possession  and  enjoyment  of  true  wis- 

dom, under  the  figure  of  an  invitation  to  two  biinquets  (chap.  IX.), 

a)  that  of  Wisdom  ;  vers.  Irl2. 

b)  that  of  Folly  ;  vers.  18-18. 

II.    Original  nucleus  of  the  collection, — genuine  proverbs  of  Solomon  ;  X.  1 — XXII.  16. 

Ethical  maxims,  precepts,  and  admonitions,  with   respect  to  the  most  diverse  relations 
of  human  life. 


36  INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 

1.  Exhibition  of  the  difference  between  the  pious  and  the  ungodly,  and  their  respective  lota 
in  life  ;  chap.  X.— XV.* 

a)  Comparison  between  the  pioua  and  the  ungodly  with  reference  to  their  life 

and  conduct  in  general ;  X.  1-32. 

b)  Comparison  between  the  good  results  of  piety,  and  the  disadvantages  and 

penalties  of  ungodliness  (chap.  XI. — XV.),  and  particularly 

a)  with  reference  to  just  and  unjust,  benevolent  and  malevolent  con- 
duct toward  one's  neighbor  ;  chap.  XI.  ; 

/3)  with  reference  to  domestic,  civil  and  public  avocations;  chap.  XII; 

/)  with  reference  to  the  use  of  temporal  good,  and  of  the  word  of  God 
as  the  highest  good  :  chap.  XIII.  ; 

(5)  with  reference  to  the  relation  between  the  wise  and  the  foolish,  the 
rich  and  the  poor,  masters  and  servants:  chap.  XIV.  ; 

e)  with  reference  to  various  other  relations  and  callings  in  life,  espe- 
cially within  the  sphere  of  religion  :  chap.  XV. ; 

".  Exhortations  to  a  life  in  the  fear  of  God,  and  in  obedience ;  (chap.  XVI.  1 — XXII.  16);  and 
in  particular 

a)  to  confidence  in  God  as  the  wise  regulator  and  ruler  of  the  world  ; 

chap.  XVI. ; 
/3)  to  contentment  and  a  peaceable  disposition ;  chap.  XVII. ; 
y)  to  affability,  fidelity,  and  the  other  virtues  of  social  life  ;  ch.  XVIII. ; 
6)  to  humility,  meekness  and  gentleness  ;  chap.  XIX. ; 
e)  to  the  avoidance  of  drunkenness,  indolence,  quarrelsomeness,  etc. ; 

chap.  XX. ; 
C)  to  justice,  patience,  and  dutiful  submission  to  God's  gracious  control ; 

chap.  XXI.  ; 
'/)  to  the  obtaining  and  preserving  of  a  good  name  ;  chap.  XXII.  1-16. 

III.  Additions  made  before  Hezekiah's  day  to  the  genuine  proverbs  of  Solomon 

■which  form  the  nucleus  of  the  collection;  chap.  XXII.  17 — XXIV.  34. 

Ist  Addition  :  Various  injunctions  of  justice  and  prudence  in  life ;  XXII.  17 — XXIV.  22. 

a)  Introductory  admonition  to  lay  to  heart  the  words  of  the  wise;  XXII. 

17-21  ; 

b)  Admonition  to  justice  toward  others,  especially  the  poor;  XXII.  22-29; 

c)  Warning   against   avarice,    intemperance,   licentiousness  and   other   such 

vices  :  chap.  XXIII. ; 

d)  Warning   against   companionship   with   the   wicked   and   foolish ;    chap. 

XXIV.  1-22, 

2d   Addition  :  chap.  XXIV.  23-34. 

a)  Various  admonitions  to  right  conduct  toward  one's  neighbor;  vers.  23-29. 

b)  Warning  against  indolence  and  its  evil  consequences  :  vers.  30-34. 

IV.  G-leanings  by  the  men  of  Hezekiah  ;  chap.  XXV. — XXIX. 

True  wisdom  proclaimed  as  the  highest  good  to  Kings  and  their  subjects. 
Superscription  ;  XXV.  1. 

1.  Admonition  to  the  fear  of  God  and   to  righteousness,  addressed  to  Kings  and  subjects ; 
chap.  XXV. 

*  Tlie  jiistiflcrttion  for  conipr^^hendins  the  contents  of  thesn  cliajiters  under  the  above  heading  is  to  l)e  found  in  thia, — 
that  tlie  BO  csillcd  antithL-tic  Maschal  form  ia  d<.-cidodly  predominant  in  them.  Comp.  above  §  14,  p.  32,  and  also  the  gentr 
r«I  prrfatory  romarkfS  wliich  introduce  the  exegetical  comment-^  on  chap.  x. 


I  16.  LITERATURE  ON  THE  BOOK  OF  PROVERBS.  37 


2.  Various  warnings  :  viz. 

a)  Against    disgraceful    conduct    (especially   folly,   indolence,   and    malice) 

chap.  XXVI. 

b)  Against  vain  self-praise  and  arrogance;  chap.  XXVII.  (with  an  exhorta- 

tion to  prudence  and  frugality  in  husbandry;  vers.  23-27). 

c)  Against  unscrupulous,  unlawful  dealing,  especially  of  the  rich  with  the 

poor;  chap.  XXVIII. 

d)  Against  stubbornness  and  insubordination ;  chap.  XXIX. 

v.  The  Sapplements:  chaps.  XXX.,  XXXI. 

1st  Supplement :  the  words  of  Agur ;  chap.  XXX. 

a)  Introduction  :  Of  the  word  of  God  as  the  source  of  all  wisdom ;  vers.  1-6. 

b)  Various  pithy  numerical  apothegms,  having  reference  to  the  golden  mean 

between  rich  and  poor,  to  profligacy,  insatiable  greed,  pride,  arrogance, 
etc.;  vers.  7-33. 

2d  Supplement :  The  words  of  Lemuel,   together  with  the  poem  in  praise  of  the  matron  : 
chap.  XXXI. 

a)  Lemuel's  philosophy  for  kings  ;  vers.  1-9. 

b)  Alphabetic  poem  in  praise  of  the   virtuous,  wise,  and  industrious  woman  ; 

vers.  10-31. 

Note.  The  more  thorough  presentation  of  the  didactic  substance  of  the  proverbs  is  reserved 
for  the  exposition  that  is  to  follow,  and  especially  for  the  rubric  "  Doctrinal  and  Practical."  As 
the  best  connected  discussion  of  this  subject  (biblical  and  theological)  we  should  be  able  without 
hesitation  to  commend  that  of  Bruch  (  Weisheitslehre  der  Hehraer,  pp.  110  sq.),  if  it  were  not 
characterized  by  the  fault  which  pervades  Bruch's  treatise,  so  meritorious  in  other  respects, — 
that  in  the  interest  of  critical  and  humanitarian  views  it  misrepresents  the  stand-point  and  the 
tendency  of  the  Hhokmah-doctrine.  That  is  to  say,  it  insists  that  there  is  in  this  attitude 
of  mind  a  relation  of  indifference  or  even  of  hostility  toward  the  theocratic  cultus  and  the 
ceremonial  law,  like  the  relation  of  the  philosophers  and  free-thinkers  of  Christendom  to  the 
orthodox  creed.  No  less  clearly  does  he  insist  upon  the  general  limitation  to  the  present  hie 
of  every  assumption  of  a  moral  retribution  ;  and  in  his  view  there  is  an  entire  absence  of  the 
hope  of  immortality  from  the  view  of  the  world  taken  in  our  book.  For  the  refutation  of 
these  misconceptions  of  Bruch  (which  are  undeniably  in  conflict  with  such  passages  as,  on 
the  one  side,  xiv.  9;  xxviii.  4sq.;  xxix.  18,  24;  xxx.  17  ;  and  on  the  other  xii.  28  ;  xiv.  32; 
XV.  24;  xxiii.  18,  etc.),  Oehler's  able  treatise  may  be  referred  to:  "  Grundzuge  der  altlis- 
tamentl.  Weisheii  "  (Tub.  1854,  4)  ;  although  this  deals  more  especially  with  the  doctrinal  teach- 
ings of  the  Book  of  Job,  than  with  Proverbs.  See  likewise  Ewald  (as  above  quoted,  pp.  8 
sq. ;  Elster,  J  1,  pp.  1-6;  Delxtzsch,  pp.  714-716,  and  even  Hitzig,  pp.  xii.  sq.) 

§  16.     THEOLOGICAL    AND    HOMILETICAL    LITERATURE    ON    THE    BOOK    OP   PROVERBS. 

Beside  the  general  commentaries  (of  which  we  shall  have  especial  occasion  to  make  use  of 
Starke's  Synopsis,  the  Berleburg  Bible,  J.  Lanqe's  Licht  und  Recht.  Wohlpaeth  and  Fisch- 
er's Prediger-Bibel,  the  Calwer  Handbuch,  and  VoN  Gerlach's  Commentary)  we  must  men- 
tion the  following  as  the  most  important  exegetical  helps  to  the  study  of  the  Proverbs.  Me- 
lanchthon  :  EiplieaUo  Broverbiorum,  lb25  (Op/i.,  T.  XIV.) ;  Sebast.  Munstee,  Brov.  Su- 
lom.juxla  hebr.  verit.  translala  et  annolationibus  illuslrata  (without  date) ;  J.  Mercerus,  Comm. 
in  Sa!onio)iis  Broverbia,  Eccl.  el  Cantic.,  1573  ;  Malbonatus,  Comm.  in prwcipuos  libros  V.  Ten 
tamenli,  1643 ;  F.  Q.  Salazar,  hi  Brov.  8al.  Commentarius,  1636-7  ;  Mart.  Geier,  Brov.  Sa- 
lomords  cum  cura  enudeata,  1653,1725;  Thom.  Cartwright,  Comvientarii  siiccincli  el  diluci(L 
in  Brov.  Sal,  1663  ;  Chr.  Ben.  Michaelis,  Annotaliones  in  Brov.  (in  J.  H.  Michaelis,  "  Ube- 
riores  annolationes  in  Hagiogr.V.  Test,  libros,"  1720,  Vol.  1);  A.  Schultens,  Brov.  Salom. 
vers,  integram  ad  Hebr.  fonlem  expressil  at<iue  comm.  adjeeil,  17^8  ;  {In  comptnd.  redegitii 


INTRODUCTION  TO  THE  PROVERBS  OF  SOLOMON. 


obss.  erilt.  auxit  G.  J.  L.  Voqel,  Hal.,  1768-9) ;  J.  D.  Michaelis,  Die  Spruche  Sal.  und  der 
Prediger  ubs.  mit  Anmerkungen,  fur  Ungelehrte,  1778;  J.  Chr.  Dodeelein,  Die  Spruche  Salo- 
monis  mit  Anmerkungen,  1778,  3d  edn.  1786  ;  W.  C.  Ziegleb,  Neue  Uebers.  der  Denkspriiche 
Salomonis,  1791 ;  H.  Muntinohe,  Uebers.  der  Spr.,  a.  d.  Holland,  von  Scholl,  1800-2  ;  Chr. 
G.  Henslee,  Erlduterungen  des  1  Buches  Samuels  und  der  Salom.  Denkspriiche,  1796  ;  J.  Fr. 
ScHELLiNG,  Salomonis  quce  supersunt  omnia  lot.  vertit  notasque  adjeeit,  1806  ;  J.  G.  Dahler, 
Denk-und  Sittenspriiche  Salomos,  nebst  den  Abweichungen  der  Alex.  Vers,  ins  Deutsche  iibers. 
mit  Vorrede  von  Blessig,  1810;  C.  P.  W.  Grambebg,  Das  Buch  der  Spruche  Sal.,  neu  iiber- 
setzt,  sysle^nat.  geordnet,  mit  erkl.  Anm.  u.  ParalL,  1828 ;  F.  W.  C.  Umbeeit,  Philol.-Krit.  und 
Philos.  Comm.  uber  die  Spriiche  Sal.,  nebst  einer  neuen  Uebers.  Einl.  in  die  morgerd.  Weisheit 
uberhaupt  u.  in  d.  Salomonisehe  insbes.,  1826 ;  H.  Ewald,  die  poetischen  Biicher  des  A. 
Bundes,  Th.  IV.,  1837  ;  F.  Mattrer,  Oomm.  gram.  erit.  in  Prov.,  in  usum  academiarum  ador- 
natus,  1841 ;  C.  Bridges,  An  exposition  of  the  Book  of  Proverbs,  2  Vols.,  Lond.,  1847  [1  Vol., 
New  York,  1847] ;  E.  Bertheau,  Die  Spriiche  Sal.  in  the  "  Kurzgef.  exeg.  Handb.  z.  A.  T." 
1847  ;  Vaihinger,  Die  Spr.  Sal.,  1857;  F.  Hitzig,  Die  Spr.  Sal.  iibers.  u.  ausgelegt,  1858  ;  E. 
Elster,  Comm.  iiber  d.  Salomonischen  Spriiche,  1858.  [Adolf  Kamphausen,  in  Bunsen's 
Bibelwerk,  1865]. 

[Besides  the  standard  general  Commentaries  of  Heney,  Patrick,  Adam  Claeke,  Gill,  Oe- 
TON,  Scott,  Teapp  and  others,  a  considerable  number  of  special  commentaries  on  Proverbs  have 
been  written  bv  English  and  American  scholars.  Among  these  are  Bede,  Exposilio  allegorica  in 
Salom.  Proverbial  M.  Cope,  Exposition  upon  Proverbs,  translated  by  M.  Outeed,  London, 
1580 ;  P.  A.  MuFFET,  a  Commentary  on  the  Proverbs  of  Solomon,  2d  ed,  London,  1598  ; 
republished  in  Nichol's  Series  of  Commentaries,  Edinburgh,  1868 ;  T.  Wilcocks  a  short 
yet  sound  Commentary  on  the  Proverbs  of  Solomon  (in  his  works) ;  John  Dod,  a  plain 
and  familiar  exposition  of  Proverbs  (chap.  ix.  to  xvii.),  1608-9;  Jeemin,  Paraphrastical  Me- 
ditations by  way  of  Commentary  on  the  whole  Book  of  Proverbs,  London,  1638 ;  F.  Taylor 
(Exposition  with  practical  reflections  on  chaps,  i. — ix.),  London,  1655-7;  Sir  Edward  Leigh, 
in  his  "Annotations  on  the  Five  Poetical  Books  of  the  Old  Testament,"  London,  1657  ;  H. 
Hammond,  Paraphrase  and  Annotations,  etc.;  Richard  Grey,  The  Book  of  Proverbs  divided  ac- 
cording to  metre,  etc.,  London,  1738 ;  D.  Ddeell,  in  his  "  Critical  Remarks  on  Job,  Proverbs, 
etc.,  Oxford,  1772;  T.  Hunt,  Observations  on  several  passages,  etc.,  Oxford,  1775;  B.Hodgson, 
The  Proverbs  of  Solomon  translated  from  the  Hebrew,  Oxford,  1788  ;  G.  Holden,  An  Attempt 
towards  an  Improved  Translation,  etc.,  Liverpool,  1819  ;  G.  Lawson,  Exposition  of  the  Book  of 
Proverbs,  Edinb.,  1821 ;  R  J.  Case,  Comm.  on  the  Proverbs  of  Solomon,  London,  1822 ;  French 
and  Skinner,  a  new  translation,  etc.,  Camb.,  1831 ;  W.  Newman,  The  Proverbs  of  Solomon,  an 
improved  version,  London,  1839;  B.  E.  Nicholls,  The  Proverbs  of  Solomon  explained  and  illus- 
trated, London,  1842  ;  G.  R.  Noyes,  in  his  "  New  Translation  of  the  Proverbs,  Ecclesiastes  and 
the  Canticles."  etc.,  Boston,  1846  ;  M.  Stuart,  Commentary  on  the  Book  of  Proverbs,  Andover, 
1852 ;  J.  Muensgher,  The  Book  of  Proverbs  in  an  amended  Version,  etc..  Gambler,  1866  ;  Chr. 
Wordsworth,  Vol.  IV.,  Part  III.  of  his  Commentary  on  the  Bible,  London,  1868.] 

Jevrish  Rabbinic  Expositions ;  Ant.  Giggejus,  In  Proverbia  Salomonis  eoinmeniariitrium 
Rabbinorum;  Sal.  Isacidis,  Abr.  Aben  Ezra,  Levi  hen  Ghersom,  quos  A.  Gigg.  interpret,  est,  eas- 
tig.,  illustr.,  Mediolan,  1620.  Of  the  more  recent  Rabbinical  commentaries,  that  in  Hebrew  by 
Lowenstein,  Frkft.  a.  M.,  1838,  is  of  special  importance,  and  also  that  by  L.  Dukes,  in  Cohen's 
Commentary  (Paris,  1847;  Proverbes),  where  the  earlier  expositions  of  learned  Je%vs  upon  our 
book,  38  in  all,  from  Saadia  to  Lowenstein,  are  enumerated  and  estimated. 

Literature  in  Monographs.  1.  Critical  and  ex'^getical :  J.  F.  Hoffmann  and  J.  Th. 
Sprenger,  Observationes  ad  qucedam  loca  Proverbb.  Sal.,  Tubing,  1776  ;  *  J.  J.  Reiske,  Con- 
jectural in  Jobum  et  Prow.  Salom.,  Lips.  1779  ;  A,  S.  Arnoldi,  Zur  Exegetik  und  Krilik  des  A. 
Tests  ,  1.  Beitrag  ;  Anmerkungen  iiber  einzelne  Stellen  d.  Spr.  Sal.,  1781  ;  J.  J.  Bellermann, 
./Enigmata   hebraica,  Prov.  xxx.   11   sq.,  15  sq.,  explicata,  spec.   1-3,   Erford.  1798-9;  H.  F. 

*  In  Umbreit  (p.  Ixvi.)  and  in  Kkil  (p.  395)  Che.  Fr.  Schxcbrer  is  incorrectly  named  as  theanthor  of  this  little  tie* 

tise.     It  w;i9  rather  a  dissertation  defended  by  the  scholars  above  named  under  Scbnurrer's  rectorate. 


§  16.  LITERATURE  ON  THE  BOOK  OF  PROVERBS. 


MuEHLAU,  De  proverbiorum  qua  dicuntur  Aguri  el  Lemuelis  (Prov.  xxx.  1— xixi.  9)  origine 
alque  indole,  Leips.,  1869. — Compare  moreover  the  works  already  named  in  I  13,  note  1,  among 
which  especial  prominence  should  be  given  to  Fe.  Bottcher's  "  Neiie  exegetkch-krilisclu 
Aehrenlese  z.  A.  Test.  (Abth.  III.,  herausg.  von.  F.  Mdehlau,  Lips.  1865),  as  likewise  to  the 
treatises  which  are  there  mentioned  by  P.  be  jjji.gaede  and  M.  Heidenheim  (the  former  judg- 
ing somewhat  too  unfavorably  of  the  LXX,  the  latter  in  some  cases  contesting  the  exaggerations 
of  the  former,  and  in  other  instances  reducing  them  to  their  proper  measure) ;  for  these  are 
important  aids  to  the  criticism  and  exegesis  of  single  passages. 

2.  Practical  and  Homiletical :  Sam.  Bohlitjs,  Elhica  sacra,  Ptost.  1640  (compare  note  to  J  1) ; 
J.  Stocker  (Pastor  at  Eisleben,  died  in  1649)  Sermons  on  the  Proverbs  of  Solomon  ;  Oetikger, 
IHe  Wahrheit  des  sensus  communis  in  den  Spritchen  und  dem  Prediger  Salomonis,  Stuttg., 
1753;  Staudenmaiee,  Die  Lehrevon  der  Idee  (1840),  pp.37  sq.  (valuable  observations  on 
Prov.  viii.  22  sq.) ;  C.  I.  NiTZSCH.on  the  essential  Trinity  of  God,  Theod.  Stud.  u.  Krit.,  1841, 
II.,  295  (on  the  same  passage;  see  especially  pp.  310  sq.);  R.  Stier,  Der  Weise  ein  Kdnig,  So- 
lomon's Proverbs  according  to  the  compilation  of  the  men  of  Hezekiah  (chap.  xxv. — xxix.),  ex- 
pounded for  the  School  and  the  Life  of  all  times,  Barmen,  1849  (the  same  work  also  elaborated  for 
the  laity,  under  the  title  "  Solomon's  wisdom  in  Hezekiah's  days  ") ;  same  author :  "  The  Politics 
of  Wisdom  in  the  words  of  Agar  and  Lemuel,"  Prov.  xxx.  and  xxxi.  Timely  scriptural  exposi- 
tion for  every  man,  with  an  appendix  for  scholars,  Barmen,  1850.  [In  English  no  other  recent 
work  of  this  sort  can  be  compared  with  Arnot's  "  Laws  from  Heaven  for  Life  on  Earth,"  2d  edn. 
Lond.,  1866.  Bishop  Hall's  "  Characters  of  Virtues  and  Vices,"  London,  1609,  is  designed  to  be 
an  epitome  of  the  Ethics  of  Solomon.  R.  WARDL.iw :  Lectures  on  the  Book  of  Proverb*  (a 
posthumous  publication),  3  Vols.,  London,  1861]. 


THE 


PROVERBS    OF    SOLOMON. 


General  Superscription  to  the  Collection. 

Announcement  of  the  Author  of  the  Collection,  of  its  Object,  and  of  itt  great  value. 

Chap.  I.  1-6. 

1  Proverbs  of  Solomon,  the  son  of  David, 
the  King  of  Israel : 

2  to  become  acquainted  with  wisdom  and  knowledge, 
to  comprehend  intelligent  discourse, 

3  to  attain  discipline  of  understanding, 
righteousness,  justice  and  integrity, 

4  to  impart  to  the  simple  prudence, 

to  the  young  man  knowledge  and  discretion ; — 

5  let  the  wise  man  hear  and  add  to  his  learning, 
and  the  man  of  understanding  gain  in  control, 

6  that  he  may  understand  proverb  and  enigma, 
words  of  wise  men  and  their  dark  sayings. 

Introductory    Section. 

IVue  wisdom  as  the  basis  and  end  of  all  moral  effort,  impressed  by  admonition  and  eommendaiion  upon  the 

hearts  of  youth. 

Chap.  I.  7— IX.  18. 

7  The  fear  of  Jehovah  is  the  beginning  of  knowledge; 
wisdom  and  discipline  fools  despise. 

First  group  of  Admonitory  or  Gnomic  Discourses. 

Chap.  I.  8— III.  35. 

1.  The  teacher  of  wisdom  admonishes  his  son  to  avoid  the  way  of  viee. 

Chap.  I.  8-19. 

8  Hearken,  my  son,  to  thy  father's  instruction, 
and  refuse  not  the  teaching  of  thy  mother ; 

9  for  they  are  a  graceful  crown  to  thy  head, 
and  jewels  about  thy  neck. — 

10  My  son,  if  sinners  entice  thee, 
consent  thou  not ! 

41 


42  THE  PROVERBS  OF  SOLOMON. 

11  If  they  say,  "  Come  with  us,  and  we  will  lie  in  wait  for  blood, 
will  plot  against  the  innocent  without  cause; 

12  we  will  swallow  them,  like  the  pit,  living, 

and  the  upright,  like  those  that  descend  into  the  grave ; 

13  we  will  find  all  precious  treasure, 
will  fill  Qur  houses  with  spoil ! 

14  Thou  shalt  cast  in  thy  lot  among  us ; 
one  purse  will  we  all  have!" 

15  My  son!  go  not  in  the  way  with  them, 
keep  back  thy  foot  from  their  path  I 

16  For  their  feet  run  to  evil, 
and  haste  to  shed  blood  ; 

17  for    in  vain  is  the  net  spread 

before  the  eyes  of  all  (kinds  of)  birds: 

18  and   these  watch  for  their  own  blood, 
they  lie  in  wait  for  their  own  lives. 

19  Such  are  the  paths  of  every  one  that  grasps  after  unjust  gain; 
from  its  own  master  it  taketh  the  life. 


Chap.  I.  20-33. 

2.  Warning  delineation  of  the  perverse  and  ruinous  conduct  of  tlie  fool,  put  into  the  mouth  of 

wisdom   (personified). 

20  Wisdom  crieth  aloud  in  the  streets, 

on  the  highways  she  maketh  her  voice  heard: 

21  in  the  places  of  greatest  tumult  she  calleth, 

at  the  entrances  to  the  gates  of  the  city  she  giveth  forth  her  words : 

22  "  How  long,  ye  simple,  will  ye  love  simplicity, 
and  scorners  delight  in  scorning, 

and  fools  hate  knowledge ! 

23  Turn  ye  at  my  reproof! 

Behold  I  will  pour  out  upon  you  my  spirit, 
my  words  will  I  make  known  to  you ! 

24  Because  I  have  called  and  ye  refused, 

I  stretched  out  my  hand,  and  no  man  regarded  it, 

25  and  ye  have  rejected  all  my  counsel, 
and  to  my  reproof  ye  have  not  yielded ; 

26  therefore  will  I  also  laugh  at  your  calamity, 
will  mock  when  your  terror  cometh ; 

27  when  like  a  storm  your  terror  cometh, 

and  your  destruction  sweepeth  on  like  a  whirlwind, 
when  distress  and  anguish  cometh  upon  you. 

28  Then  will  they  call  upon  me,  and  I  not  answer, 
they  will  seek  me  diligently  and  not  find  me. 

29  Because  they  have  hated  sound  wisdom 
and  have  not  desired  the  fear  of  Jehovah, 

30  have  not  yielded  to  my  counsel 
and  have  despised  all  my  reproof, 

31  therefore  shall  they  eat  of  the  fruit  of  their  way 
and  be  surfeited  with  their  own  counsels. 

32  For  the  perverseness  of  the  simple  shall  slay  them, 
and  the  security  of  fools  destroy  them  : 

33  he,  however,  who  hearkeneth  to  me  shall  dwell  secure, 
and  have  rest  without  dread  of  evil !" 


CHAP.  I.  1-33.  4S 


GRAMMATICAL  AND   CRITICAL. 

Ver.  2.  [We  have  iu  vers.  2,  3,  4,  6  final  clauses,  introduced  by  S,  and  indicating   the  object  with  which  these  wise 

sayings  are  recorded.  That  purpose  is  disciplinary,  first  with  reference  to  "the  youni?  man,"  and  then  to  him  who  is 
already  "wise."  This  discipline  is  contemplated  not  from  the  point  of  view  of  him  who  imparts,  but  that  of  those  who 
receive  it.    These  considerations  determine  our  choice  of  words  in  translating  several  of  the  terms  employed.    Thus  in 

ver.  2  we  render  flj^ll  not  "to  know,"  as  this  suggests  the  finished  result  rather  than  the  process,  which  is  "  to  become 

acquiiinted  with,  to  acquire  ;"  so  Zuckler,  zu  erkennen  ;  De  Wette,  ktnnen  zu  Urnen ;  Noves.  '^*from  luhick  men  may  Uam;*' 
a  little  lees  definitely,  E.  V..  "to  know;"  incorrectly  Holden,  "respecting  the  kuowleilge."  "  These  wise  sayings  are  to 
guide  to  and  renult  in  knowledge;  but  the  verbs,  except  in  ver.  ■!,  represent  not  the  teaching,  imparting,  communicat- 
ing, but  the  discerning  and  seizing.     In  respect  to  the  two  shades  of  meaning  to  be  given  to  TD^O  8ee  the  exeg.  notes. 

T 

Oese.v.  and  Fuerst  agree  in  the  etymology  (10*) ;  Fderst,  however,  carries  back  the  radical  meaning  one  step  farther;  G., 
"to  chastise,  correct,  instruct;"  F.,  "to  bind  or  restrain,  chastise,"  etc.  It  should,  therefore,  be  borne  in  mind  that  more 
than  the  imparting  of  informatioa  is  intended  by  the  word,  it  is  discipline,  sometimes  merely  intellectual  but  more  fre- 
quently moral. — ny3    '^DK,  lit.,  "words  of  discernment,"  "words  of  understanding "  (so  E,  V.,  Notes,  Muenschee)  ; 

T  ■      ■•  :   ■  ' 

Stuart,  "  words  of  the  intelligent;"  0e  Wettb  like  ZiicKLER,  *^  verstUndige  Reden  ;*'  Van  Ess  and  Aujou,  with  whom 
UoLDEN  seems  to  agree,  "die  Worte  {Begdn}  der  Klugheit"  "  the  words  (rules)  of  prudence." — A.]. 

Ver.  3.  [73t?n    ID^O. — our  author's  conception  (see  exeg.  notes)  corresponds  with  that  of  Fuerst  also,  who  makes 

the  genitive  not  merely  objective,  as  Db  Wette,  etc.,  seem  to  do  ("  discipline  of  understanding,"  "di>  ZucM  der  Vemunff''), 
but  makes  it  final,  conleiuplating  the  end  ;  Foerst,  "  Z.  ziir  BesonrKnAetV."  Zockler.  "^i»Sic/(^Sfoiie  Zucftf,"  discipline  full 
of  discernment,  insight,  understanding,  i.  e.,  in  its  results.  The  rendering  of  most  of  our  English  expositors  is  ambigu- 
ous or  suggests  other  ideas :  E.  V.  and  Muknschee,  "  imtrtcction  of  wisdom  ;"  Holden,  "  instruction  in  wisdom  ;"  Notes, 

"the  instruction  of  prudence-"  Stuart,  "of  discreetness" — D'^IC'D*  plural  of  that  which  is  "ideally  extended"  and  plea- 

.  ^  .. 

surable;  Bottcher,  Ausf.  Lehrb.,  g  699. — A.]. 

Ver.  5.  [E.  V.,  followed  by  Holdex  and  Muenscher,  "a  irise  man  will  hear;""  Notes,  "viay  hear;"  Stuart,  more  forci- 
bly, "let  the  wise  man  listen,"  liktj  our  author,  "  es  hiire"  and  Bottcher  (^  950.  d.,  "  Fu^ns  debitum")  "es  soil  horen."' 
De  Wette  makes  this  a  final  clause,  like  those  of  the  three  preceding  verses,  "doss  der  Weise  hiire  ,■"  but  see  exeg.  notes. 
^DVI  is  given  by  Bottcher  (g  9t>4,  i)  as  an  illustration  of  the  "consultive"  use  of  the  Jussive;  Stuart  makes  it  au  ordi- 
nary Imperf.,  and  renders  "  and  he  will  add ;"  but  his  explanations  are  not  pertinent ;  the  1  need  not  be  "  conversive,"  it  is 
simply  copulative,  and  HDV  which  he  assumes  as  the  normal  Imperf.,  is  already  a  Jussive. — A.].  np7,  properly  that 
which  is  "taken,  received,  transmitted"  (comp.  the  verb  np7»  "to  attain,"  above  in  ver.  3)  is  like  the  Aram.  n73p  (from 
73p.  to  take),  and  like  the  Latin  truditio  [in  its  passive  sense].  The  parallel  term  ni73np  (from  73n.  to  lead,  accord- 
ing to  the  analogy  of  the  Arabic,  and  cognate  with  73n.  cable,  and  7211)  steersman)  is'  by  the  LXX  correctly  rendered 
by  jcu^epiTjffty. 

Ver.  6.  Luther's  translation  of  the  1st  clause,  "  that  he  may  understand  proverbs  and  their  interpretation,"  cannot 
possibly  be  right;  for  nV/D.  if  it  was  designed  to  convey  any  other  idea  than  one  parallel  to  71^0  could  not  on  any 

T     •    :  T  T 

principle  dispense  with  the  suffix  of  the  3d  person  (IH").  its,  comp.  Vulgate:  **  animadvertat  parabolamet  interprelationem" 

T 

[This  is  also  the  rendering  of  the  E.  V.,  which  is  followed  by  Holden.  while  Notes,  Stuaet,  Muenschee  and  Words- 
worth, De  Wette  and  Van  Ess  agree  with  the  view  taken  by  our  author. — A.]. 

Ver.  7.  D^/^IX.  derived  from  j)^,  crassus  fuit ;  to  be  gross  or  dull  of  understanding ; — Gesen.,  however,  derives  it 

■    ■  v:  ~T 

from  the  radical  idea  "  to  be  perverse,  turned  away,"  and  Fueest  "  to  be  slack,  weak,  lax  or  lazy."  [Wordsworth  adopts  the 
latter  explanation — A.]. 

Ver.  8.  [The  different  renderings  given  to  the  verb  of  the  2d  clause  while  agreeing  in  their  substantial  import,  "for- 
sake," "neglect."  "reject,"  do  not  reproduce  with  equal  clearness  the  radical  idea,  which  is  that  of  "spreading,"  then  of 
*'  scattering." — A  J. 

Ver.  10.  KDHi  scriptio  defectiva^  for  X3XP.  as  some  50  MSS.  cited  by  Kennicott  and  De  Rossi  iu  fact  read,  while  some 

others  prefer  a  difl"erent  pointing  K3n~^t^  [thou  shalt  not  go],  which  is  however  an  unwarranted   emendation.    The 

T  ~ 

LXX  had  the  correct  conception  :  y.T)  ^ovKr)Sjj<i,  and  the  Vulgate  :  ne  acquiescas. — [Comp.  Green's  Heb.  Gram.,  g  111,  2,  b, 
and  §  177,  3.    Bottcher  discusses  the  form  several  times  in  different  couueciions.  ^  325,  d,  and  n.  2, — 129,  B,  and  1164,  2, 

6, — and  after  enumerating  the  six  forms  which  the  MSS.  supply,  {<13ri.   N3n.  H^Njl,   K3Xri.   H^n.  and  N^in  de- 

T  T  V 

cides  that  the  original  form,  whose  obscurity  suggested  alt  these  modifications,  was  X^n^^Ni^.    Id  significalion  he 

classes  it  with  the  "dehortative"  Ju^sives. — A.]. 

Ver.  11.  [E.  v.,  Notes,  WoRnswoRTn,  Luther,  \an  Ess  agree  with  one  another  in  connecting  the  adverb  with  the 
verb,  while  De  Wette,  Holden,  Stuart,  Muenscher  regard  it  as  modifying  the  adjective,  "  him  whose  innocence  is  of  no 
avail  to  protect  him." — A.]. 

Ver.  12.  [E.  V.,  Stuart  and  Muenscher,  like  our  author  connect  Q'^n  with  the  object  of  the  main  verb;  Umbreit 

and  HiTziG  (see  exeg.  notes)  are  followed  by  De  Wette,  Holden,  Notes  in  connecting  it  with  the  comparative  clause. — 
113    ''Til',  for  construction  see  e.  g..  Green,  gg  271,  2  and  254,  9,  b. — A.]. 

Ver.  16.  [;if1'1\  masc.  verb  with  feminine  subject;  Bott.,  §  936,  II..  C.  a;  Green,  §275,  1.  c— A.]. 

T 

Ver.  20.  The  Wisdom  who  is  here  speaking  is  in  this  verse  called  mO^nT  which  is   not  a   plural  but"a  new  abstract 

■  ^  -      ■ 

derivative  from  Hl^JH,  formed  with  the  ending  HV  (Ewald,  §  165,  ci  a  form  which  is  also  found  e.g.,  in  niOnri»  P^. 

T  :  T 
Ixxvlij.  15.    The  name  recnrs  in  the  same  form  in  ix.  1 ;  xxiv,  7.    [Bottcher,  however,  regards  this  as  an  example  of  the 
pluralis  extens.^  to  denote  emphatically  "  true  wisdom."     See  §  679,  d,  6S9,  C,  6,  700,  c  and  n.  4.     There  is  no  difficulty  in 
connecting  a  verb  fem.  sing,  with  a  subject  which  although  plural  in  form  is  singular  in  idea. — A.]. — n^iH.  crieth  aloud, 

T        T 

from  ni,  comp.  Lam.  ii.  19;  3d  sing.  fem.  as  also  in  viii.  3  (Ewald,  191,  c).   [Comp.  Green,  g  97, 1,  a,  and  Bott.,  g  929,  d, 

who  with  his  usual  minuteness  ende.avora  to  trace  the  development  of  this  idiom. — A.]. 

Ver.  21.  ZijcKLER,  an  den  Idrmvallattm  Orten;  Ds  Wette,  an  der  Ecke  larmender  Strassen;  Fuebst,  der  bewegten  Straiten  i 
Holden,  like  the  Eug.  Ver.,  in  the  chief  place  of  ciT^ourst. 


44 


THE  PROVERBS  OF  SOLOMON. 


Ver.  22.  [For  the  vocalization  of  OHXil  see  GaiEN,  Jg  60,  3,  c,  111,  2,  e.    Per  the  use  of  the  perfect  nOD  Be« 

BoTT.,  ^  94S,  2.  He  illustrates  by  snch  cla^ical  perfects  as  iyvutKo.,  olSa.  ti.itia.a,  metnini,  novi^  and  renders  this  form  bj 
conctipiuerivi. — A.]. 

Ver.  23.  [n>*3X,  an  fn^tance  of  the  intentional  Imperf.,  iu  what  Bottchee  calls  its  "  voluntative"  signification, — 

{  965, 1.— A.]. 

Ver.  27.  [niNty3,  K'ri  nXliyS,  the  former  derived  from  ISC'  or  PlXi?,  the  latter  from  X1C?,  of  which  verbs  the 

T  - ;  —  ;  T         : 

latter  is  obsolete  except  in  derivatives,  while  the  former  occurs  in  one  passage  in  Is.  in  the  Niphal.  The  signification 
eet'ms  to  be  one,  and  tue  forms  variations  growing  out  of  the  weakness  of  the  2d  and  3d  radicals.  Comp.  lioTT.,  3^  i74,  a, 
and  811,  2.— A.]. 

Instead  of  the  Infiu.  X133,  we  have  in  the  2d  member,  since  3  is  not  repeated,  the  Imperf.  HnX'  (Ewald,  337,  b) 

[Stujkt,  g  129,  3,  n.  2].— A. 

Ver.  28.  [""^JXTp',    'Ji'^nii'^t    ^JJXVD'.     These  are  among  the  few  instances  in  which  the  full  plural  ending  )^  iR 

foond  before  suffixes.    Geeen,  \  105,  c,  BHtt.,  J  1047,/.— A.). 

Ver.  29.  For  the  use  of  ""^    Dnj"^,  "  therelore  because,"  compare  Deut.  xxxiv.  7,  and  also  the  equivalent  combination 

ItPK   nnn  in  2  Kings  xxii.  7 ;  2  Chron.  xxi.  12. 


EXEGETICAL. 

1.  Vers.  1-6.  The  superscription  to  the  col- 
lection, which  is  quite  long,  as  is  common  with 
the  titles  of  Oriental  books,  is  not  designed  to  be 
a  "table  of  contents"  (Umbreit),  nor  to  give 
merely  the  aim  of  the  book  (so  most  commenta- 
tors, especially  Ewalu,  Bertheau,  Elster,  etc.). 
But  beside  the  author  of  the  book  (ver.  1),  it  is 
intended  to  give  first  its  design  (vers.  2,  3),  and 
then,  in  addition,  its  worth  and  use  (vers.  4-C), 
and  80  to  commend  the  work  in  advance  as  salu- 
tary and  excellent  (Starke,  Delitzsch).  Ac- 
cordingly it  praises  the  book  as  a  source  of 
wholesome  and  instructive  wisdom:  1)  for  the 
simple-minded  and  immature  (ver.  4);  2)  for 
those  who  are  already  wise  and  intelligent,  but 
who  are  to  gain  still  more  insight  and  under- 
standing from  its  maxims  and  enigmas  (vers.  5, 
6J. — Proverbs  of  Solomon,  etc — In  regard  to 

the  primary  meaning  of  7C?0,  and  in  regard  to 
the  special  signification  which  prevails  here  in 
the  superscription,  "Proverbs  of  Solomon" 
(maxims,  aphorisms,  not  proverbs  [in  the  cur- 
rent and  popular  sense]),  see  IntroJ.,  ^11. — 
To  become  acquainted  with  wisdorn  and 
knowledge.— In  respect  to  Doan  and  its  sy- 
nonyms (n:"3  and  jl^'l)  consult  again  the  Introd., 
^  2,  note  3.  "1010  properly  "  chastisement,"  sig- 
nifies educati(in,  mor.al  training,  good  culture 
and  habits,  the  practical  side,  as  it  were,  of  wis- 
dom (LXX:  TToiJeia ;  Vulg.:  disciplina).  In 
ver.  2  the  expression  stands  as  synonymous  with 
"  wisdom  "  (HOan),  as  in  iv.  13  ;  xxiii.  23,  and 
frequently  elsewhere  ;  in  ver.  3,  on  the  contrary, 
it  designates  an  element  preparatory  to  true 
wisdom  and  insight, — one  serving  as  their  foun- 
dation, and  a  preliminary  condition  to  them. 
For  the    "discipline  of   understanding"    ("IDW 

l2)a7\,  ver.  3)  is  not,  as  might  be  conceived, 
"discipline  under  which  the  understanding  is 
placed,"  but  "discipline,  training  to  reason,  to 
a  reasonable,  intelligent  condition  "  (as  Hitzig 
rightly  conceives  it);  compare  the  "discipline 
of  wisdom  "  (n03n    "\D10 ),  xv.  33,  and  for  "  un- 

^      T  :  T  -       ' 

derstnnding"  (73K/n),  insight,  discernment,  a 
rational  condition,  see  particularly  xxi.  16. 
Umbubit  and  Ewaip  regard  '^SE'P  as  equivalent 


to  thoughtfulness  ("a  discipline  to  Ihoughtful- 
ness,"  Zuchtigung  zur  Besonneiiheit^^) ;  by  this 
rendering,  however,  the  full  meaning  of  the  con- 
ception is  not  exhausted. — Righteousness, 
justice  and  integrity.  The  Uirec  Hebrew 
terms  pli'.DiJtys  and  D'lE^'O  are  related  to  each 
other  as  "righteousness,  justice,  and  integrity,  or 
uprightness"  (GeTechligkeit,  Recht  und  Geradheit). 
The  first  of  the  three  expressions  describes  what 
is  fitting  according  to  the  will  and  ordinance  of 
God  the  supreme  Judge  (comp.  Deut.  xxxiii.  19); 
the  second,  what  is  usage  and  custom  among  men 
(Is.  xlii.  1 ;  1  Sam.  xxvii.  11):  the  third,  what  is 
right  and  reasonable,  and  in  accordance  with 
a  walking  in  the  way  of  truth,  and  so  denotes 
a  straight-forward,  honorable  and  upright  de- 
meanor. 

Ver.  4.  To  impart  to  the  simple  pru- 
dence.— The  telio  infinitive  (Oiw)  is  co-ordi- 
nate with  the  two  that  precede  in  vers.  2  and 
3,  and  has  the  same  subject.  Therefore  the 
same  construction  is  to  be  employed  here  also  ( to 
become  acquainted  with — to  attain — -to  impart); 
and  we  are  not,  by  the  introduction  of  a  final 
clause,  to  make  the  contents  of  this  4th  verse 
subordinate  to  the  preceding,  as  the  LXX  do 
((va  Su  K.  T.  /. ),  and  likewise  the  Vulg.  (ut  detur, 
etc.),  and  Luther  ("  that  the  simple  may  become 
shrewd,  and  young  men  reasonable  and  conside- 
rate ").  The  "simple"  (□'Nfia),  properly,  the 
"open,"  those  who  are  readily  accessible  to  all 
external  impressions,  and  therefore  inexperi- 
enced and  simple,  vi/irioi,  anaKoi  (as  the  LXX  ap- 
propriately render  the  word  in  this  passage;  coniji. 
Rom.  xvi.  18).     With  respect  to  the  relation  of 

this  idea  to  that  of  the  "fool"  h^y  Vd3)  com- 

^      TT  ■   :  ' 

pare  what  will  be  said  below  on  i.  32.  ami  al'^.i 
Introd.,  J  3,  note  2. — Prudence  (HO'^i',  de.  iv.d 
from  W^y)  signifies  properly  nakedness,  smooth- 
ness (comp.  theadj.  U\'^y  ["subtle,"  E.V.],  naked, 
i.  e.,  slippery,  crafty;  used  of  the  serpent.  Gen.  iii. 
1);  therefore  metaphorically  "the  capacity  for 
escaping  from  the  wiles  of  others"  (Umbeeit). 
"the  prudence  which  guards  itself  against  in- 
jury" (xxii.  3;  1  Sam.  xxiii.  22). — To  the 
young  man  knowledge  and  discretion.-- 
Discretion,   thoughtfulness   (HBtD,  LXX,  hn'ma), 

denotes  here  in  connection  with  "knowledge" 
(n,y'1)  the  characteristic  of  thoughtful,  well  con- 
sidered  action,  resting  upon  a  thorough  know- 


CHAP.  I.  1-33. 


46 


ledge  of  tilings, — therefore,  circumspection,  cau- 
tion. 

Ver.  5.  Not  the  simple  and  immature  only, 
but  also  the  wise  and  mtelligent,  are  to  derive 
instruction  from  Solomon's  proverbs.  This  idea 
is  not,  as  might  be  supposed,  thrust  in  the  form 
of  a  parenthesis  into  the  series  of  final  clauses 
beginning  ij-ith  ver.  2,  and  reaching  its  conclu- 
sion in  ver.  6,  so  that  the  verb  (i??!?'.)  is  to  be 
conceived  of  as  rendering  the  clause  conditional, 
and  is  to  be  translated  "  if  he  hears  "  (Umbreit. 
Elster)  ;  it  begins  a  new  independent  proposi- 
tion, whose  imperfect  tenses  are  to  be  regarded 
as  voluntative,  and  upon  which  the  new  infinitive 

clause  with  S  in  ver.  6  is  dependent  (Ewald, 
Beetheat,  and  commentators  generally). — Let 
the  ■wise  man  hearken  and  add  tp  his 
learning. — .\s    to  the   expression   "add  to  his 

learning"  (npS  t^pV)  comp.  is.  9;  xvi.  12.  The 
peculiar  term  rendered  "learning"  (see  critical 
notes  above)  is  a  designation  of  knowledge,  doc- 
trine, instructive  teaching  in  general;  comp.  vers. 
22  and  29.  The  word  rendered  "control,"  or 
mastery,  is  an  abstract  derivative,  strengthened 
by  the  ending  HI  (Ewald,  Gmmm.,  ^  179  a., 
note  3),  and  expresses  here  in  an  appropriate 
and  telling  figure  the  idea  of  "  skill  and  facility 
in  the  management  of  life."  Comp.  xi.  H  ;  xii.  5; 
.lob  xxxvii.  12,  etc.     Its  relation  to   "learning" 

(npS)  is  quite  like  that  of  "discipline"  to  "wis- 
ilom  "  in  ver.  2  :  it  supplies  the  practical  corre- 
lative to  the  other  idea  which  is  predominantly 
theoretical. 

Ver.  6.  To  understand  proverb  and 
enigma,  etc. — ["  The  climax  of  llie  definition  of 

wisdom" — Staxlet].  The  infinitive  (J'Om) 
supplies  the  announcement  of  the  end  required 
by  ver.  5:  to  this  end  is  the  wise  man  to  gain 
in  knowledge  and  self-command  or  self-disci- 
pline, that  he  may  understand  the  proverbs  and 
profound  sayings  of  the  wise,  )'.  <■.,  may  know 
how  to  deal  appropriately  with  them.  It  is  not 
the  mere  understanding  of  thewisdom  of  proverbs 
by  itself  that  is  here  indicated  as  the  end  of  the 
wise  man's  "increase  in  knowledge  and  mas- 
tery," but  practice  and  cxpertness  in  using  this 
wisdom ;  it  is  the  callere  senli'ntias  aapien/um 
which  imparts  a  competence  to  communicate 
further  instruction  to  the  youth  who  need  disci- 
pline. If  the  telle  infinitive  (]'3n*7)  be  taken  in 
this  frequent  sense,  for  which  may  be  compared 
among  other  passages  Prov.  viii.  9 ;  xvii.  10,24; 
Dan.  i.  27,  we  do  not  need  with  Bertheao  to 
give  the  expression  a  participial  force  (by  virtue 
of  the  fact  ibat  he  understands, — understanding 
proverbs,  etc.), — nor  to  maintain  with  Hitzio 
and  others  that  ver.  G  is  not  grammatically  con- 
nected with  ver.  .5,  on  the  ground  that  it  is  not 
conceival^ile  that  the  "learning  to  understand  the 
words  of  wise  men  "  should  be  made  an  object  of 
the  endeavor  of  such  as  are  wise  already.  It  is 
an  intensified  acquaintance  with  wisdom  that  is 
here  called  for,  a  knowledge  in  tlie  sense  of  the 
passage,  "to  him  that  hath  shall  be  given,  and 
ke  shall  have  abundance,"  Mitth.  xiii.  12;  comp. 


John  i.  16 ;  Rom.  i.  17  ;  2  Cor.  iii.  18.  For  the 
verbal  explanation  of  "enigma"  and  "dark  say- 
ing" (nX'''7p  and  HTn)  see  Introd.,  J  11,  note  2. 
Certain  as  it  is  that  both  expressions  here  are 
only  designed  to  embody  in  a  concrete  form  the 
idea  of  obscure  discourse  that  requires  interpre- 
tation  (the   parallelism    with    "proverbs"    and 

"words  of  wise  men"    udO    and   D'DOn  ''131) 

T  T  ■  T-:     ••  :  • 

shows  this  beyond  dispute),  we  h.ave  no  warrant 
for  finding  in  this  verse  a  special  allusion  to  the 
obscure,  enigmatical  contents  of  chap,  xxx.,  and 
so  for  insisting  upon  its  very  late  origin,  as  Hit- 
zio does  (see  in  reply  Ewald).  Nevertheless,  it 
follows  from  the  comprehensiveness  of  the  plural 
expression  "  words  of  wise  men"  (comp.  xxii.  17 
and  Eccles.  ix.  17;  xii.  11)  that  no  one  could 
have  prefixed  to  his  work  an  introduction  like 
that  before  us,  who  was  not  conscious  that  he 
had  collected  with  proverbs  of  Solomon  many 
others  that  were  not  directly  from  him  (comp. 
gl2  of  the  Introd.). 

2.  Ver.  7  is  not  to  be  regarded  as  a  part  of  the 
superscription,  as  Ewald,  Bertheau,  Elster, 
Keil,  etc.,  treat  it,  but  is  the  general  proposition 
introducing  the  series  of  didactic  discourses  that 
follows : — -a  motto,  as  it  were,  for  the  first  or  in- 
troductory main  division  of  the  book,  as  Um- 
breit happily  expresses  it;  comp.  Hitziq  in  he. 
The  proverb  has  also  passed  into  the  Arabic,  and 
here  also  frequently  stands  at  the  commencement 
of  collections  of  proverbs,  whether  because  it  is 
ascribed  to  Mohammed,  as  is  sometimes  done  in 
such  cases,  or  because  it  is  cited  as  coming  from 
Solomon.  Compare  Von  Diez.  Denkicurdigkeiten , 
II.,  459;  Meidani,  ed.  Freytag,  III.,  29,  610; 
Erpe.nius,  Sent,  qused.  Arab.,  p.  4.5.  In  the  Old 
Testament  [and  Apocrypha],  moreover,  the  same 
maxim  occurs  several  times,  especially  in  Prov. 
ix.  10;  Ecclesiast.  i.  16,  25;  Ps.  cxi.  10.  From 
the  passage  last  cited  the  LXX  repeat  in  our 
verse  the  words  appended  to  the  first  clause : 
'ApX^/  oofpia^  (po^o^  KVfHov,  ci'veatr  Jf  ajnt?^  iraaiv 
'inQ  -rroiovciv  avrrjv  ["and  a  good  understanding 
have   all   they   that    do    it"]. — Beginning. — 

(n'tJXI  is  here  equivalent  to  Dinjl  found  in  the 
parallel  passage,  ix.  10;  it  is  therefore  correctly 
rendered  in  Ecclesiast.  and  the  LXX  by  apxv  in 
the  sense  of  "beginning"):  compare  chap.  iv. 
7,  "  the  beginning  of  wisdom  ;"  not,  as  the  words 
themselves  would  allow,  "that  which  is  highest 
in  wisdom,"  "the  noblest  or  best  wisdom." 
[The  latter  is  given  as  a  marginal  reading  in  the 
E.  v.,  and  is  retained  and  defended  by  Holden  ; 
soalso  by  Trapp  and  others. — A.]. — Fools. — The 
word  designates  properly  the  hardened,  the 
stupid, — those  fools  who  know  nothing  of  God 
(Jer  iv  22),  and  therefore  refuse  and  contemptu- 
ously repel  His  salutary  discipline  (comp.  above, 
note  to  ver.  2). 

3.  Vers.  8-19.  These  verses  show  in  an  exam- 
ple so  shaped  as  to  convey  an  earnest  warn- 
ing, how  we  are  to  guard  ourselves  against  the 
opposite  of  the  fear  of  God,  against  depravity, 
which  is,  at  the  same  time,  the  extremest  folly. 
They  contain,  therefore,  a  warning  against  turn- 
ing aside  to  the  way  of  vice,  given  as  the  first  il- 
luetration  of  the  truth  expressed  in  ver.  7. — 
Vers.  8,  9  — My  son. — The   salutation  of  the 


46 


THE  PROVERBS  OF  SOLOMON. 


teacher  of  wisdom,  who  is  liere  represented  as 
"father"  in  order  to  illustrate  to  his  pupil  the 
inner  reality  and  nature  of  their  mutual  relation 
(comp.  ICor.  iv.  15;  Philem.  10).  The  "mother" 
who  is  mentioned  in  connection  with  this  "  fa- 
ther" is  only  a  natural  expansion  of  the  idea  of 
the  figure,  suggested  by  the  law  of  poetic  paral- 
lelism,— and  not  a  designation  of  wisdom  perso- 
nified, who  does  not  appear  before  ver.  20. 
[WoEDSWORTH  and  many  of  the  older  English 
expositors  regard  this  as  a  specific  address  by 
Solomon  to  Rehoboam;  this  interpretation,  how- 
e?er,  lacks  the  support  of  Oriental  usage,  and  too 
much  restricts  the  scope  of  the  Book  of  Proverbs. 
The  large  majority,  however,  of  English  and 
American  commentators  (e.  g.,  Tr.\pp,  Holden, 
Bridges,  Wobusworth,  Muenscheb)  find  here 
a  more  specific  commendation  of  filial  docility 
and  obedience.  Stuart  more  nearly  agrees  witii 
our  author  in  making  the  "father"  and  "mo- 
ther" figurative  rather  than  literal  terms — .\.]. 
— La-w  (minj,  here  doclriiia,  Instructive  pre- 
cepts in  general ;  as  in  several  other  instances  in 
our  book  it  is  used  of  the  instruction  given  by 
parents  to  their  children,  e.  g.,  iii.  1 ;  iv.  2  ;  vii. 
2;  xxviii.  7,  9.— For  they  are  a  graceful 
croTW-n   to   thy    head. — "Wreath   of    grace  ' 

(tn  n'l7)  graceful  crown,  as  in  iv.  9.  The  com- 
parison of  the  teachings  of  wisdom  with  pearls 
which  one  hangs  as  a  necklace  about  the  neck,  a 
figure  which  is  a  great  favorite  every  where  in 
tlie  East,  recurs  again  in  iii.  3;  vi.  21  ;  Eccle- 
siast.  vi.  30. 

Ver.  10.  Transition  to  an  intelligible  admo- 
nitory example  ;  hence  the  repetition  of  the  fa- 
miliar salutation  "My  son,"  which  occurs  once 
more  in  ver,  15,  at  the  beginning  of  the  apodo- 
sis.  Sinners  (D'NQn). — Sinners  by  profession, 
habitual  sinners,  as  in  Ps.  i.  1  ;  here  those  in 
particular  whose  business  is  murder  (comp.  Gen. 
iv.  7,  8),  robbers  who  are  murderers. — Ver.  11. 
■We  will  lie  in  wait  for  blood,  etc. — The  two 
verbs  (31X  and  JSi")  both  signify  to  lie  in  wait 
for,  to  lay  snares  artfully  (as  the  huntsman  for 
the  game,  with  noose  and  net).  The  adverb  (Din) 
is  probably  more  correctly  construed  with  liie 
verb  (lie  in  wait  without  cause,  i.  «.,  without 
having  any  reason  for  revenge  and  enmity),  than 
with  the  adjective, — although  this  latter  combi- 
nation is  also  grammatically  admissible.  But 
with  the  conception  "him  that  is  innocent  in 
vain,"  i.  c,  the  man  to  whom  his  innocence  shall 
be  of  no  avail  against  us,  the  parallel  passages 
(Ps.  XXXV.  19;  Ixix.  4;  Lam.  iii.  52)  correspond 
less  perfectly  than  with  that  to  which  we  have 
given  the  preference  ;  comp.  Hitzig  in  Inc. — Ver. 

12. Will    swallow   them,    like     the    pit, 

living. — The  "living"  (D"n)  can  refer  only  to 

the  suffix  pronoun  (in  DJJ73J).  The  connection 
with  "like  the  pit"  (7lNi^3),  to  which  Umbreit 
and  Hitzig  give  the  preference,  gives  the  pecu- 
liarly hard  sense  "as  the  pit  (swallows)  that 
which  lives."  Comp  rather  Ps.  Iv.  15:  "they 
must  go  down  living  into  the  pit ;"  and  also  Ps. 
cxxiv.  8;  I'rov.  xxx.  10,  and  the  account  of  the 
destruction  of  Korah's  company.  Numb.  xvi.  30, 


33. — The  upright  (D'D'On)  is  accusative,  object 
of  the  verb  (^^^3),  and  therefore  stands  evidently 
as  synonymous  with  Q"'pJ   (innocent,  comp.  Ps. 

xix.  13)  ;  it  is  accordingly  to  be  interpreted  as 
referring  to  moral  integrity  or  uprightness,  and 
not  of  bodily  soundness  (as  Ewald,  Bertiieau, 
and  others  claim). — Those  that  descend  into 
the  grave  (tn  "^"1^') — "'*^  ^'"'^  '"'"  ^^^  sepul- 
chre, i.  e.,  the  dead;  comp.  Ps.  xxviii.  1 ;  Ixxxviii. 
4  ;  cxliii.  7. 

Vers.  13,  14.  Reasons  for  the  treacherous 
proposal  of  the  murderers. — Thou  Shalt  cast 
in  thy  lot  among  us — i.  «.,  thou  shalt,  as 
one  having  equal  right  with  us,  cast  lots  for  the 
spoil,  comp.  Ps.  xxii.  18;  Nehem.  x.  35. — Vers.  15 
sq.  The  warning,  —  given  as  an  apodosis  to 
the  condition  supposed  in  ver.  11.  As  to  the 
figurative  expressions  in  ver.  15,  comp.  Ps.  i.  1  ; 
Jer.  xiv.  10:  Prov.  iv.  26;  for  ver.  Hi  compare 
Is.  lix.  7,  and  the  passage  suggested  by  it,  Rom. 
iii.  15.  Without  adequate  grounds,  Hitzig  con- 
jectures that  ver.  16  is  spurious,  because,  he 
says,  it  agrees  almost  literally  with  Isaiah  (as 
cited),  and,  on  the  other  hand,  is  wanting  in 
the  Cod.  Vatic,  of  the  LXX.  Literal  quotations 
from  earlier  Biblical  writers  are  in  Isaiah  above 
all  others  nothing  uncommon  ;  and  with  quite  as 
little  reason  will  the  omission  of  a  verse  from 
the  greatly  corrupted  LXX  text  of  our  book 
furnish  ground,  without  other  evidence,  for  sus- 
pecting its  genuineness  (see  Introd.,  ^  18). — Ver. 
17.     "The    winged"    (properly    "lords   of    the 

wing;"  133  'S?!  8.S  in  Eccles.  x.  20)  is  hardly 
a  figurative  designation  of  those  plotted  against 
by  the  robbers,  and  threatened  by  treacherous 
schemes,  so  that  the  meaning  would  be  "in  vain 
do  they  lie  in  wait  for  their  victims;  these  be- 
come aware  of  their  danger,  and  so  their  prize 
escapes  the  assailants "  (so  Douerlein,  Zieg- 
leb,  Bertheau,  Elster,  etc.).  For  1)  the  causal 
conj.  "for"  ("3)  authorizes  us  to  look  for  a  direct 
reason  for  the  warning  contained  in  ver.  15;  2) 
the  allusion  to  the  possible  failure  of  the  plans 
of  the  wicked  men  would  not  be  a  moral  motive, 
but  a  mere  prudential  consideration,  such  as 
would  harmonize  very  poorly  with  the  general 
drift  of  the  passage  before  us ;  and  3)  the  ex- 
pression "before  the  eyes"  ("J"^?)  stands  evi- 
dently in  significant  contrast  with  "in  vain" 
(Dijn) ;  it  is  designed  to  set  the  fact  that  the  net 
is  clearly  in  sight  over  against  the  fact  that  the 
birds  nevertheless  fly  into  it, — and  so  to  exhibit 
their  course  as  wholly  irrational. — Therefore  we 
should  interpret  with  U.mbreit,  Ewald,  Hitzig, 
etc.;  like  thoughtless  birds  that  witli  open  eyes  fly 
into  the  net,  so  sinners  while  plotting  destruction 
for  others  plunge  themselves  in  ruin.  Only  with 
this  explanation,  with  which  we  may  compare 
Job  xviii.  8,  will  the  import  of  ver.  18  agree: 
there  "and  these,  these  also"  (QHI)  puts  the 
sinners  in  an  emphatic  way  side  by  side  (not  in 
contrast)  with  the  birds,  and  the  suffixes  desig- 
nate the  oicn  blood,  the  oicn  souls  of  the  sinners. 
Between  the  two  verses  there  is  therefore  the 
relation  of  an  imperfectly  developed  comparison 
suggested  by  the  "also"  (1)  as  in  xxv.  25;  xxvii. 


CHAP.  I.  1-33. 


21 ;  comp.  Introd.,  §  14.  [The  view  of  English  ex- 
positors is  divided,  like  that  of  the  German 
scholars  cited  by  our  author.  Bishop  Hall, 
Trapp,  Henry  and  Noyes,  e.  g.  agree  with  him 
in  finding  here  a  comparison,  while  D'Oyly  and 
Mant,  Holden,  Bridges,  Wordsworth,  Stuart, 
MuENSCHER  find  a  contrast.  The  argument 
based  on  the  particles  '3  and  1  it  must  be  ad- 
mitted has  very  little  force  ;  for  '3  (see  Ewald, 
J  321,  b.)  may  be  used  positively  or  negatively 
in  intense  asseveration,  "yea.  surely,"  or  "nay; 
while  1,  it  is  well  known,  has  a  very  generous 
variety  of  uses,  among  which  is  the  antithetic, 
in  which  case  it  may  be  rendered  "  but"  or  "  and 
yet"  (Ewald,  I  330,  a.). — A.].— They  lie  in 
■wait  for  their  cwn  lives.  The  LXX,  which 
at  the  end  of  this  verse  adds  the  peculiar  but 
hardly  genuine  clause,  i)  6k  Ka-raffrpofp^  avdpuv 
■,Tapav6fxuv  KoKr/ ["  and  the  destruction  of  trans- 
gressors is  evil,  or  great")  seems,  instead  of  "they 

lie  in  wait  for  their  own  lives"  (Dnii:;i)j7   133X') 

to  have  read  "  they  heap  up  evil"  C'?  ^1  ?13S'); 
for  it  renders  the  second  number  by  "  drjoavpilov- 
aiv  kavToi^  nana  "  (they  treasure  up  evils  for 
themselves).  Comp.  Heidenheim  in  the  article 
cited  in  the  Introd.,  J  13,  note  1.— Ver.  19. 
Ketrospect  and  conclusion;  comp.  Job  viii.  13; 
xviii.  21. — Spoil  (i'X3)  gain  unlawfully  acquired, 

as  in  xxviii.  16.  The  combination  >'X3  ;t?i'3  is 
found  also  in  xv.  27.  The  subject  of  the  verb 
"takes"  (np')  isj'^3;  "the  life  of  its  owner  it, 
unjust  gain,  takes  away."  Luther,  following 
the  LXX,  Vulgate,  and  most  of  the  ancient  ex- 
positors, renders  "  that  one  (('.  e.,  of  the  rapa- 
cious) takes  life  from   another."     But  the  idea 

"ownership,  owner"  (Q'7>'3)  has  no  reference 
to  the  relation  between  partners  in  violence  and 
those  like  themselves,  but  to  that  existing  be- 
tween an  object  possessed  and  its  possessor. 

4.  Vers.  20-33.  After  this  warning  against 
the  desperate  counsels  of  the  wicked  there  fol- 
lows in  this  second  admonitory  discourse  a  warn- 
ing against  the  irrational  and  perverse  conduct 
of  fools.  In  the  former  case  it  was  contempt  of 
thefe.arof  God,  in  the  latter  it  is  contempt  of 
■wisdom  against  which  the  warning  is  directed. 
Both  passages,  therefore,  refer  back  distinctly 
to  the  motto  that  introduces  them  in  ver.  7.  The 
admonition  against  folly,  Avhich  is  now  to  be  con- 
sidered, is  put  appropriately  into  the  mouth  of 
wisdom  personijied, — as  is  also,  later  in  the 
book,  the  discourse  on  the  nature  and  the  origin 
of  wisdom  (chap.  viii.  1  sq). — On  the  street  and 
in  public  places  wisdom  makes  herself  heard  ; 
not  in  secret,  for  she  need  not  be  ashamed  of  her 
teaching,  and  because  she  is  a  true  friend  of  the 
people  seeking  the  welfare  of  all,  and  therefore 
follows  the  young  and  simple,  the  foolish  and  un- 
godly, everywhere  where  they  resort;  comp. 
Christ's  command  to  His  disciples,  Matt.  x.  27; 
Luke  xiv.  21.  As  in  these  passages  of  the  New 
Testament,  so  in  that  before  us,  human  teachers 
(the  wise  men,  or  the  prophets,  according  to  Ec- 
clesiast.  xxiv.  33;  Wisdom  vii.  27)  are  to  be 
regarded  as  the  intermediate  instrumentality  in 


the  public  preaching  of  wisdom. — Ver.  21.  In 
the  places  of  greatest  tumult  she  calletb, 

etc.  "The  tumultuous"  (ni'On),  comp.  Isaiah 
xxii.  2;  1  Kings  i.  41,  can  signify  here  nothing 
but  the  public  streets  full  of  tumult,  the  thorough- 
fares. The  "beginning"  (C'N'l)  of  these  high- 
ways or  thoroughfares  is,  as  it  were,  their 
corner;  the  whole  expression  points  to  boister- 
ous public  places.  The  LXX  seem  to  have 
read  jllOin  "  walls,"  since  it  translates  k-rr'  anpuv 
reixioiv  [on  high  walls].  Before  the  second 
clause  the  same  version  has  the  addition  "  kni  de 
:ri'?.ai^  dii'aOTcJv  7rapedpEi-£t'^  [and  at  the  gates  of 
the  mighty  she  sits],  an  expansion  of  the  figure 
in  which  there  is  no  special  pertinence.  In  the 
city  (TJl'3)  is  probably  to  be  regarded  as  a 
closer  limitation  of  "at  the  entrances  of  the 
gates  "  (D'"li?iJ'  'nriiia),  i.  e.,  on  the  inner,  the 
city  side  of  the  entrances  at  the  gates:  it  is  not 
then  to  be  regarded  as  an  antithesis,  as  Umbreit, 
Bertheau,  Hitzig,  etc.,  claim,  [nor  is  it  to  be 
detached  and  connected  with  the  next  clause,  as 
Stuart  claims]. — Ver.  22.  HoMsr  long,  ye  sim- 
ple, will  ye  love  simplicity  ?  The  discourse 
of  Wisdom  begins  in  the  same  way  as  Ps.  iv.  2.  In 
regard  to  the  distinction  between  "  simple"  ('!^2) 

and  "  scorner"  (]'/),  comp.  Introd.  J  3,  note  2 ;  and 
above,  the  remarks  on  ver.  4. — The  perfect  tense 
in  the  second  clause  (non),  which  standing  be- 
tween the  imperfects  of  the  1st  and  3d  clauses  is 
somewhat  unusual,  is  to  be  conceived  of  as  in- 
choative (like  the  verb  "  despise  "  ir3  in  ver.  7), 
and  therefore  properly  signifies  "become  fond 
of,"  and  not  "be  fond  of."  [See,  however,  the 
critical  note  on  this  verse]. — Ver.  23.  Turn  ye 
at  my  reproof, — i.  e..  from  your  evil  .■ind  per- 
verse \v,iy.  I  ■will  pour  out  upon  you  my 
spirit.  The  spirit  of  wisdom  is  to  flow  forth 
copiously,  like  a  never-failing  spring;  comp. 
xviii.  4;  and  with  reference  to  the  verb  "pour 
out"  (il'SH)  which  "unites  in  itself  the  figures 
of  abundant  fullness  and  refreshing  invigoration" 
(U.MBREiT,  Elster)  comp.  XV.  2;  Ps.  Ixxviii.  2; 
cxix.  171. — Ver.  24,  in  connection  with  2-5,  is 
an  antecedent  clause  introduced  by  "  because  " 
(U"),  to  which  vers.  26,  27  correspond  as  conclu- 
sion. The  perfects  and  imperfects  with  1  consec. 
in  the  protasis  describe  a  past  only  in  relation 
to  the  verbs  of  the  apodosis,  and  may  therefore 
well  be  rendered  by  the  present,  as  Luther  has 
done:  "Because  1  call  and  ye  refuse,"  etc.  To 
stretch  forth  the  hand,  in  order  to  beckon  to 
one,  is  a  sign  of  calling  for  attention, — as  in 
Isa.  Ixv.  2.  The  verb  in  ver.  26,  f.  c.  (i'^3)  is 
doubtless  not  "undervalue,  despise  "  as  Hitzig 
explains,  following  the  analogy  of  the  Arabic), 
but  "cast  off,  reject,"  as  in  iv.  15,  (Umbkeit, 
Ewald,  Elster  and  commentators  generally; 
comp.  Luther's  " let  go,  /n/irfH  lussen").  [As 
between  the  two  the  Englii^h  Version  is  equivo- 
cal, "  set  at  naught  "].— Ver.  2ij.   "Laugh  "  and 

"mock"  (pnt?  and  J.^S)  here  as  in  Ps.  ii.  4.— 
Ver.  27  depicts  the  style  and  manner  in  which 
calamity  comes    upon    fools,  "  and   accumulates 


48 


THE  PROVERBS  OF  SOLOMON. 


expression  to  work  upoQ  the  fancy"  (IIitziq). 
Instead  of  the  K'thibh  niSa'D  according  to  the 

K'ri  we  should  read  nSlU'S,  and  this  should  be 

T  ; 
interpreted  in  the  sense  of  "tempest"  (comp. 
iii.  25;  Zeph.  i,  15).  Thus  most  commentators 
correctly  judge,  while  lIiTZio  defends  for  the 
expression  the  signification  "cataract,"  which 
liowever  is  appropriate  in  none  of  the  passages 
adduced,  and  also  fails  in  Job  xxx.  14  (comp. 
Oelitzsch  on  this  passage). — In  regard  to  the 
alliteration  nplXl  mS  distress  and  anguish, 

It     :        TT 
comp.  Isa.  xxx.  0;   Zeph.  i.  15. — Ver.  28.   They 

shall  seek  me  diligently,  int?.  a  denomi- 
native verb  from  TH^,  "  the  morning  dawn," 
signifies  to  seek  something  while  it  is  yet  early, 
in  the  obscurit}'  of  the  morning  twilight,  and  so 
illustrates  eager,  diligent  seeking.  [Of  the  re- 
cent commentators  in  English,  Notes  only  retains 
aud  emphasizes  the  rendering  of  the  E.  V., 
'•  ihey  shall  seek  me  early."  The  rest  do  not 
iind  the  idea  of  lime  in  the  verb,  except  by  sug- 
gestion.— A.].  Comp.,  with  respect  to  the  gene- 
ral idea  of  the  verse,  Prov.  viii.  17;  Hos.  v.  15. 
[Observe  also  the  force  of  the  transition  from 
ihe  2d  person  of  the  preceding  verse,  to  the  3d 
person  in  this  and  Ihe  verses  following. — .\.]. — 
Ver.  29.  The  "  because  "  ('3  nnn)  is  not  depen- 
dent on  ver.  28,  but  introduces  the  four-fold 
antecedent  clause  (vers.  29,  30),  which  ver.  31 
follows  as  its  conclusion.  With  ver.  81  comp. 
Is.  iii.  10;  Ps.  Ixxxviii.  3;  cxxiii.  4,  where  the 
figure  of  satiety  with  a  thing  expresses  likewise 
the  idea  of  experiencing  the  evil  consequences  of 
a  mode  of  action.  niyj,M,o,  evil  devices,  as  also 
Ps.  V.  10. — -Vers.  32,  33.  Confirmatory  and  con- 
cluding propositions,  connejted  by  "lor"  ('3).— 
HD^li'O,'  turning  away  from  wisdom  and  its  salu- 
tary discipline,  therefore  resistance,  rebellious- 
ness. Comp.  .ler.  viii.  5,  Hos.  xi.  5,  where  it  sig- 
nifies turning  away  or  departure  from  God.  "  Se- 
curity" (HwEf)  idle,  easy  rest,  the  carnal  secu- 
rity of  the  obdurate;  comp.  Jerem.  xxii.  21. 
A  beautiful  contrast  to  this  false  ease  is  pre- 
sented in  the  true  peace  of  the  wise  and  devout, 
as  ver.  33  describes  it. 


DOCTRINAL    AND    ETHICAL. 

As  long  ago  as  the  time  of  Melanchthon  it 
was  recognized  as  a  significant  fact,  that  wisdom 
claims  as  her  hearers  and  pupils  not  only  the 
simple,  the  young  and  the  untaught,  but  those 
also  who  are  already  advanced  in  the  knowledge 
of  truth,  the  wise  and  experienced.  He  remarks 
on  ver.  6:  "To  his  proposition  he  adds  an  ad- 
monition what  the  hearer  ought  to  be.  A  wise 
hearer  will  profit,  as  saith  the  Lord  :  To  him  that 
hath  shall  be  given.  And  again.  He  shall  give 
tbe  Holy  Spirit  to  those  that  seek,  not  to  those 
lliat  despise,  not  to  those  that  oppose  with  bar- 
barous and  savage  fierceness.  These  despisers 
of  (jod,  the  Epicureans  aud  the  like,  he  here  says 
do  not  profit,  but  others,  in  whom  are  the  be- 
ginnings of  the  fear  of  God,  and  who  seek  to  be 
CDiii  rolled  by  God,  as  it  is  said:   Ask  and  ye  shall 


receive."*  Susceptibility  therefore  both  must  ma- 
nifest,— those  who  are  beginners  under  the  in. 
struction  of  wisdom,  and  those  who  are  more  ad- 
vancecf;  otherwise  there  is  no  progress  for  them. 
It  is  indeed  divine  wisdom  in  regard  to  the  ac- 
quisition of  which  these  assertions  are  made ;  and 
in  the  possession  of  this  wisdom,  and  in  the  com- 
munication of  it  as  a  teacher,  no  man  here  belc* 
ever  attains  perfection,  so  as  to  need  no  further 
teaching.  It  is  precisely  as  it  is  within  the  de- 
partment of  the  New  Testament  with  the  duty  of 
faith,  and  of  growth  in  believing  knowledge, 
which  duty  in  no  stage  of  the  Christian  life  in 
this  world  ever  loses  its  validity  and  its  binding 
power.  Comp.  Luke  xvii.  5;  Eph.  iv.  15,  16; 
Col.  i.  11;   ii.  19;  2  Thess.  i.  3;   2  Pet.  iii.  18. 

2.  The  thoroughly  religious  character  ol 
TVisdom  as  our  book  designs  to  inculcate  it,  ap- 
pears not  only  in  the  jewel  which  sparkles  fore- 
most in  its  necklace  of  proverbs  (ver.  7:  "The  fear 
of  .Jehovah  is  the  beginning  of  wisdom,  etc."),  but 
also  in  the  fact  that  in  the  introductory  admoni- 
tion, in  ver.  10,  it  is  Sinners  (so  designated  with- 
out preamble  or  qualification^,  the  D'XtSn  (Lu- 
ther, "the  base  knaves,"  dichospn  Biiben).  whone 
seductive  conduct  is  put  in  contrast  with  the  nor- 
mal deportment  of  the  disciple  of  wisdom.  Ob- 
serve further  that  in  the  very  superscription,  vers. 
2  and  3,  the  ideas  of  discipline,  righteousness, 
justice  and  uprightness  are  appended  to  that  of 
wisdom  as  synonymous  with  it.  The  wise  man 
is  therefore  eo  ipso,  also  the  just,  the  pious,  the 
upright,  the  man  who  walks  the  way  of  truth. 
Inasmuch,  however,  as  the  ideas  of  righteousness, 
justice  and  uprightness  [p'^'i-  DB'l'O,  D'1E''p), 
here,  as  every  where  else  ...  the  Old  Testament, 
express  the  idea  of  correspondence  with  the  re- 
vealed moral  law,  the  law,  the  law  of  Moses, 
therefore  the  wise  man  is  the  man  who  acts  and 
walks  in  accordance  with  law,  the  true  observer 
of  the  law,  who  "walks  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless" 
(Luke  i.6;  comp.  Deut.  v.  33;  xi.  22;  Ps  cxix.  I). 
True  wisdom,  knowledge,  and  spiritual  culture, 
are  to  be  found  within  the  sphere  of  Old  Testa- 
ment revelation  only  where  the  law  of  the  Lord 
is  truly  observed.  Mere  morality  in  the  sense 
of  the  modern  humanitarian  free-thinking  and 
polite  culture  could  not  at  all  show  itself  there  ; 
moral  rectitude  must  also  always  be  at  the  same 
time  legal  rectitude.  Nay  it  stands  enacted  also 
under  the  New  Testament  that  "  whosoever  shall 
break  one  of  these  least  commandments,  and  shall 
teach  men  so,  shall  be  called  the  le.ast  in  the  king- 
dom of  heaven  "  (Matth.  v.  19);  that  "  the  weigh- 
tier matters  of  the  law,  judgment,  mercy  and 
faith,"  together  with  its  less  significant  demands, 
must  be  fulfilled  (Matth.  xxiii.  23) ;  that  he  only 
can  be  called  a  possessor  of  "  the  wisdom  that 
is  from  above,"  and  "  a  perfect  man,"  who  "  of- 
fends not  in  word"  (James  iii.  2,  17).  The  fear 
of  the  Lord,  which  according  to  ver.  7  is  the  be- 
ginning of  wisdom,  while  again  in  ver.  29  it  is 

*  Propositioni  addit  adraonUinni'm,  qtcatem  oportcat  audilty 
rfm  essp.  Sapirrts  auditor  prqficief,  sictit  Duminus  inqiiit: 
Flabenii  dabitur.  Item:  Dabit  spiritum  mvcium.  pelentibus, 
nnn  contemnentibus,  nnn  repuffwintibus  Itarbarica  et  cyclopica 
ferocia.  Hos  contemptores  Dei,  uf  Epicurean  et  similes,  ait 
hie  non  profir/re.  sed  atios,  in  qnib'/s  aunt  initia  timoris  Dki, 
et  qui  pHunt  sff  rcgi  a  Ds'i,  sicul  di'.-itur  Petite  et  accipietis. 


CHAP.  I.  1-33. 


49 


{U'esented  as  tlic  syiionyme  of  the  same  idea 
(comp.  ii.  5;  ix.  10,  etc.)  consisis,  once  for  all, 
in  a  complete  devotion  to  God.  an  unconditional 
subjection  of  one's  own  indivldualny  to  the  be- 
neficent will  of  God  as  revealed  in  the  law  (comp. 
Deut.  vi.  2,  13:  x.  20:  xiii.  4;  Ps.  cxix.  6-3,  e^c. ). 
How  then  can  he  be  regarded  as  fearing  God,  wlio 
should  keep  only  a  part  of  the  divine  commands, 
or  who  should  undertake  to  fulfil  them  only  ac- 
cording to  their  moral  principle,  and  did  not  seek 
also  to  make  the  embodying  letter  of  their  for- 
mal requirements  the  standard  of  his  life — in  the 
Old  Testament  with  literal  strictness,  in  the  New 
Testament  in  spirit  and. in  truth  ? 

From  these  observations  it  will  appear  what 
right  Brcch  has  to  maintain  (in  the  work  before 
cited,  p.  128),  that  in  the  collection  of  the  Pro- 
verbs of  Solomon,  and  in  general  in  the  gnomic 
writers  of  Israel,  the  idea  of  wisdom  is  substituted 
for  that  of  righteousness  which  is  common  in 
other  parts  of  the  Old  Testament.  Righteousness 
and  wisdom  according  to  this  view  would  be  es- 
sentially exclusive  the  one  of  the  other;  since 
the  former  conception  *' had  usually  attached 
itself  to  a  ceremonial  righteousness  through 
works,"  and  had  appeared  "to  make  too  little 
reference  to  the  theoretical  conditions  of  all 
higher  moral  culture."  In  the  Introduction, 
(§  15,  note)  we  have  .already  commented  on  the 
one-sideduess  and  tlie  niiscouoeption  involved  in 
this  view,  according  to  which  the  doctrine  of 
wisdom  (the  Hhokraah-system)  was  Antinomian 
and  rationalistic  in  the  sense  of  the  purely  neg- 
gative  Protestantism  of  modern  times.  Furtlier 
arguments  in  its  refutation  we  shall  have  occa- 
sion to  adduce  in  the  exposition  of  the  several 
passages  there  cited  (see  particularly  xiv.  It ; 
xxyiii.  4  sq. ;  xxix.  18,  24,  etc.)  See  also  the 
doctrinal  observations  on  iii.  9. 

3.  That  the  reckless  transgressor  de- 
stroys himself  by  his  ungodly  course,  that 
he  runs  with  open  eyes  into  the  net  of  destruc- 
tion spread  out  before  him,  and,  as  it  were,  lies 
in  wait  for  his  own  life  to  strangle  it, — this  truth 
clearly  presented  in  vers.  17,  18  is  a  ch.araetcr- 
istio  and  favorite  tenet  in  the  teaching  of  wis- 
dom in  the  Old  Testament.  Comp.  particularly 
cbap.  viii.  36,  where  wisdom  exclaims  "  Whoso 
sinneth  against  me,  wrongeth  his  own  soul;  all 
they  that  hate  me  love  death."  So  also  xv.  32; 
xxvi.  27;  Eccles.  x.  8;  Ps.  vii.  l.j;  Ecclesiast. 
xxvii.  29  (the  figure  of  (he  pit  which  the  wicked 
digs,  to  fall  into  it  at  last  himself).  But  in  the 
Prophets  also  essentially  tlie  same  thought  re- 
curs ;  thus  when  Jehovah  (in  Ezek.  xviii.  31; 
xxxiii.  11)  exclaims  "  Why  will  ye  die,  ye  of  the 
house  of  Israel?"  Of  passages  from  the  New 
Testament  we  miy  cite  here  Rom.  ii.  5  ;  1  Tim. 
vi.  9,  10;  G.al.  vi.  8;  James  v.  3-5,  etc.  Both 
propositions  are  alike  true,  that  true  wisdom, 
being  one  with  the  fear  of  God  and  righteous- 
ness, is  "a  tree  of  life  to  all  that  Lay  hold  upon 
her  "  (Prov.  iii.  18;  xi.  30  ;  xv.  4;  comp.  iv.  13, 
22;  xix.  23,  etc  ). — and  that  on  the  other  hand  a 
walking  in  folly  and  in  forgelfulness  of  God  is  a 
slow  self-murder,  a  destruction  of  one's  own  life 
and  happiness.  See  the  two  concluding  propo- 
sitions of  our  chapter  (vers.  32,  33)  and  the  ad- 
mir.'ihle  poetic  development  of  this  contrast  in 
the  P.S.  i.  4.     The  explanation  given  above  (on 


ver.  20)  of  the  fact  that  wisdom  is  exhibited  as 
preaching  upon  the  streets,  i.  e.,  in  reference  to 
her    benevolent    and    philanthropic   character, 
which  impels  her  to  follow  sinners,  and  to  make 
the  great  masses  of  the  needy  among  the  people 
the  object  of  her  instructive  and  converting  ac- 
tivity, seems  to  us  to  correspond  better  with  the 
spirit  of  the  doctrine  of  wisdom  in  the  Old  Tes- 
tament, than  either  that  of  Umbrf.it,  according 
to  which   "it  is  only  in  busy  life  that  the  rich 
stream  of  experience  springs  forth,  from   which 
wisdom  is  drawn,"  or  that  of  Ewald,  which  re- 
cognizes, in  the  free  public  appearance  of  wis- 
dom an  effective  contrast  to  the   light.shunning 
deeds,  and  the  secret  consultations  of  the  sinners 
who  have  just  been  described,    (which  explana- 
tion, besides,  would  apply  only  to  this  passage, 
and  not  to  its  parallels  in  viii.  2,  3,   and  ix.  3). 
The    tendency  of  the  Old   Testament  Hhokmah 
was  essentially  popular,  looking  to  the  increased 
prosperity  of  the  nation,  to  the  promotion  of  phi- 
lanthropic ends  in  the  noblest  sense  of  the  word. 
Love,  (rue  philanthropy  is  everywhere  the  key- 
note  to   its   doctrines  and   admonitions.     "For- 
giving, patient  love  (x.  12),  love  that  does   good 
even  to  enemies   (xxv.  11  sq.),   which   does  not 
rejoice  over  an  enemy's  calamity   (xxiv.  17  sq.), 
which  does  not  recompense  like  with  like  (xxiv. 
28  sq.),  but  commits  all  to  God  (xx.  22),  love  in 
its  manifold  varieties,  as  conjugal  love,  parental 
love,  the  love  of  a  friend,  is  here  recommended 
with  the  clearness  of  the  New  Testament  and  the 
most    expressive    cordiality."     (Delitzscii,    as 
above  cited,  p.  716).     Why  then  should  not  that 
yearning  and  saving  love  for  sinners  which  ven- 
tures into  the  whirl  and  tumult  of  great  crowds 
to  bear  testimony  to  divine  truth,  and  to  reclaim 
lost  souls, — why  should  not  this  also  constitute  a 
chief  characteristic   in  this   spiritual   state   mo- 
delled so  much  like  the  standard  of  the  New  Tes- 
tament?    It  appears — in  how  many  passages! — 
as  the  type  of,  nay,  as  one  with  the  spirit  of  Him 
who  also   "  spake   freely  and   openly  before  the 
world,    in    the  synagogue    and    in    the    temple 
whither  the  Jews  always  resorted"  (John  xviii. 
20);   who,  when  He  said  something  in  secret  to 
His  disciples,  did  it  only  to  the  end   that   they 
should  afterward   "  preach  it  upon   the   house- 
tops "   (Matth.  X.  27);   who  allowed  himself  to  be 
taunted  as    "a  man  gluttonous,  and  a  wine-bib- 
ber, a  friend  of  publicans  and  sinners,''  because 
He  had  come  to  seek  and  to  save  the  lost  (Matth. 
xi.  19;   Luke  xix.  10).     It  is  at  least  significant 
that  the  Lord,  just  in  that  passage  in  which  he  is 
treating  of  the  publicity  of  His  working,  and  of 
the  impression  which    His   condescending  inter- 
course with  publicans,  sinners  and  the  mass  of 
the  people  had  made  upon  the  Jews,  designates 
Himself  distinctly  (together  with  His  herald  and 
forerunner,  John  the    Baptist)    as  the    persona! 
Wisdom;   Matth.  xi.  19;   Luke  vii.  3.j.     It  is  as 
though  He  had  by   this   expression  intended  to 
call  up  in  fresh  remembrance  Solomon's   repre- 
sentation of  wisdom  preaching  in  the  streets,  and 
to  refer  lo  His  own  identity  with  the  spirit  of  the 
Old    Testament    revelation    that  spoke   through 
this  wisdom  (the  "  spirit  of  Christ,  '  1  Pet.  i.  11 ). 
I'omp.  M.\RT.  Geier  and  Starke  on  this  passage. 
These  authors    appropriately   remind    us  of  ihc 
universality  of  the  New  Teslamenls  proclamalion 


50 


THE  PROVERBS  OF  SOLOMON. 


of  salvation,  and  its  call  penetrating  everywhere 
(Rom.  X.  18;  Col.  i.  6,  28);  they  are  in  error, 
however,  in  suspecting  in  the  supposed  plural 
niDJn  (ver.  18)  an  intimation  of  the  number- 
less ways  in  which  wisdom  is  proclaimed  in  the 
world.  The  true  conception  of  this  seeming  plu- 
ral may  be  found  above  in  the  Exegetical  and  Cri- 
tical Notes  on  this  passage. 

HOMILETICAL    AND    PRACTICAL. 

Homily  upon  the  entire  first  chapter.  Solo- 
mon's discourse  upon  wisdom  as  the  highest 
good.  1)  Its  design,  for  young  and  old,  learned 
and  unlearned  (vers.  1-6).  2)  Its  substance: 
commendation  of  the  fear  of  God  as  the  beginning 
and  essence  of  all  wisdom  (ver.  7).     3)   Its  aim: 

a)  warning  against  betrayal  into  profligacy  as 
being  the  opposite  of  the  fear  of  God  (vers.  8-10); 

b)  warning  against  the  foolish  conduct  of  the 
world  as  being  the  opposite  of  wisdom  (vers.  20- 
33). — The  wisdom  of  ihe  Old  Testament  as  a  lype 
of  true  Christian  feeling  and  action;  a)  with  re- 
spect to  God  as  the  supreme  author  and  chief 
end  of  all  moral  effort  (vers.  1-9);  b)  with  re- 
spect to  the  world,  as  the  seducing  power,  that 
draws  away  from  communion  with  God  (vers. 
10-19)  ;  C-)  with  respect  to  the  way  and  manner 
in  which  Divine  wisdom  itself  reveals  itself  as 
an  earnest  and  yet  loving  preacher  of  righteous- 
ness (vers.  20-33). — Fear  of  God  the  one  tiling 
that  is  needful  in  all  conditions  of  life  :  a)  in 
youth  as  well  as  in  age  (vers.  4  sq.) ;  b)  in  cir- 
cumstances of  temptation  (vers.  10  sq.);  c)  in 
tlie  tumult  and  unrest  of  public  life  (vers.  20  sq. ); 
d)  in  prosperity  and  adversity  (vers.  27  sq.). 

Stockee: — Threefold  attributes  of  the  lover 
of  wisdom:  1)  in  relation  to  God:  the  fear  of 
God  (1-7);  2)  in  relation  to  one's  neighbors. — 
and  specifically,  a)  to  one's  parents;  obedience 
(8,  9) ;  b)  to  others:  the  avoidance  of  evil  com- 
pany (10-19);  3)  in  relation  to  one's  self:  dili- 
gent use  of  the  opportunity  to  become  acquainted 
with  wisdom. 

Separate  passages. — Vers.  1-6.  See  above.  Doc- 
trinal and  Ethical  principles.     1. — 

Stabke: — The  aim  of  the  book,  and  that 
which  should  be  learned  from  it,  are  pointed  out 
in  these  verses  in  various  almost  equivalent  | 
words.  The  aim  is,  however,  substantially  two- 
fold: 1)  that  the  evil  in  man  be  put  away;  2) 
that  good  be  learned  and  practised. — Wohl- 
FAKTH  : — the  necessity  of  the  culture  of  our  mind 
and  heart.  Not  the  cultivated,  but  the  undisci- 
plined, oppose  the  law  !  God  "will  have  .all  men 
come  to  the  knowledge  of  the  truth,"  1  Tim.  ii. 
4. — [Ver.  4.  CARTwaioHT  (quoted  by  Briiigks): 
— "(_)ver  the  gates  of  Plato's  school  it  w.as  writ- 
ten— M/;(if(C  dye(.>/ierpTjro{;  etfjiru — Let  no  one  who 
is  not  a  geometrician  enter.  But  very  different 
is  the  inscription  over  these  doors  of  Solomon — 
Let  the  ignorant,  simple,  foolish,  young,  en- 
ter!"] 

Vers.  7-9.  The  blessedness  of  the  fear  of  God, 
and  the  unblessed  condition  of  forgetfulncss  of 
God, — illustrated  in  the  relation  1)  of  children 
to  tlieir  parents;  2)  of  subjects  to  authorities; 
8)  of  Christians  to  Christ,  the  Lord  of  the  Church. 
— The  proposition  "The  fear  of  the  Lord  is  the 
beginning  of  wisdom"  must  constitute  the  foun- 


dation of  all  the  culture  of  the  children  of  God, 
as  the  experience  of  the  truth  that  "  to  love 
Christ  is  better  than  all  knowledge  "  is  to  con- 
stitute its  capstone  and  completion. — Vers.  8,  9, 
in  general  a  peculiarly  appropriate  text  for  a 
sermon  on  education. — Luther  (a  margin.al  com- 
ment on  ver.  7) :  "  He  who  would  truly  leara 
must  first  be  a  man  fearing  God.  He,  however, 
who  despises  God  asks  for  no  wisdom,  suffers  no 
chastisement  nor  discipline." — Melanchthon  (on 
ver.  7) : — The  fear  of  God,  which  is  one  with  true 
reverence  for  God,  includes  :  1)  right  knowledge 
of  God;  2)  a  genuine  standing  in  fear  before 
'God;  3)  faith,  or  the  believing  consecration  to 
God,  which  distinguishes  this  fear  from  all  ser- 
vile dread,  and  fleeing  from  God  ;  4)  the  worship 
of  God  which  aids  to  a  true  reconciliation  with 
Him,  a  well  ordered  and  assured  control  of  the 
whole  life.  Therefore  the  fear  of  God  is  not 
merely  beginning — it  is  quite  the  sum  of  all  wis- 
dom, the  right  manager  of  all  our  counsels  in 
prosperity  and  .ad versify. — Melanchthon  (again) 
on  vers.  8,  9: — He  only  reveals  genuine  fear  of 
God  who  hearkens  to  the  divinely  instituted  mi- 
nistry {minislerium  docnidi)  in  the  Church;  and 
to  this  ministry  parents  also  belong,  so  far  forth 
as  they  are  to  "bring  up  their  children  in  the 
nurture  and  admonition  of  the  Lord,"  Eph.  vi.  4. 
"Forsake  not  the  law  of  thy  mother,"  i.  c, 
hearken  always  to  the  word  of  God  as  it  has  been 
communicated  to  the  Church,  and  through  the 
Church  to  all  the  children  of  God  in  the  writings 
of  the  Prophets  and  Apostles.  As  a  reward  God 
here  promises  to  those  who  practise  this  obedi- 
ence to  His  word  a  wreath  upon  the  head  and  a 
beautiful  necklace  about  the  neck.  The  wreath 
betokens  dominion,  distinction,  successful  re- 
sults in  all  that  one  undertakes  for  himself  and 
others,  so  that  he  becomes  an  instrument  of 
blessing  and  a  vessel  of  mercy  for  the  people  of 
God,  according  to  tiie  type  of  the  devout  kings, 
David,  Jelioshaphat,  Hezekiah,  etc.,  and  not  a  ves- 
sel of  wrath  after  the  likeness  of  a  Saul,  Absa- 
lom, etc.  The  necklace  signifies  the  gift  of  dis- 
course, or  of  the  command  of  wholesome  doc- 
trine, through  the  power  of  the  word. — .St.vrke 
(on  ver.  7)  : — True  wisdom  is  no  such  thing  as 
tlie  heatlien  sages  taught,  built  upon  reason  and 
the  human  powers,  inflated,  earthly,  and  useless 
with  respect  to  salvation;  but  it  is  "the  wisdom 
that  is  from  above,  which  is  first  pure,  then 
peaceable,  gentle  and  easy  to  be  entreated,  full 
of  mercy  and  good  fruits,  without  partiality  and 
without  hypocrisy"  (James  iii.  17).  The  fear 
of  God  is,  however,  of  two  kinds,  the  servile  and 
the  childlike  ;  and  only  the  latter  is  here  meant, 
1  .lohn  iv.  18.— On  Vers.  8,  9.  From  the  fear  of 
God  .as  belonging  to  the  first  table  of  the  law, 
Solomon  passes  on  to  the  second  table,  and  be- 
gins with  obedience  to  parents  :  in  this  connection 
however  it  is  assumed  that  parents  also  fulfil  their 
duty,  with  regard  to  the  correct  instruction  of 
their  children;  Eph.  vi.  4. — Zeltnek: — Many 
simple  ones,  who,  however,  fear  God  from  tha 
heart,  have  made  such  progress  in  the  knowledge 
of  the  Holy  Scriptures,  that  they  have  outstripped 
many  of  the  learned.  True  wisdom  is  easy  to  be 
learned,  if  only  there  be  true  fear  of  God  in  the 
heart,  Ecclesiast.  i.  22  sq. — Lance: — [Silom. 
LichI  und  RechI).     The  fear  of  God   is  a  desira 


CHAP.  I.  1-33. 


CI 


flowing  from  the  knowledge  of  the  essence  of 
all  essences — of  the  will  ami  the  gracious  acts  of 
God, — a  sincere  desire  heartily  to  love  Him  as 
the  highest  good,  in  deepest  humility  to  honor 
Him,  in  child-like  confidence  to  hope  the  best 
from  Him.  and  to  serve  Him  with  denial  of  self, 
willingly  and  steadfastly;  and  all  this  in  con- 
formity to  His  revealed  will.  Comp.  above,  Me- 
LA.NCHTHON,  and  .also  S.  Bohlius,  Elhica  Sacra : 
•'To  fear  God  is  nothing  but  to  follow  God,  or  to 
imitate  none  but  God."* 

[Ver.  7.  Arnot: — "What  God  is  inspires  awe; 
what  God  has  done  for  His  people  commands  af- 
fection. See  here  the  centrifugal  and  centripe- 
tal forces  of  the  moral  world,  holding  the  crea- 
ture reverently  distant  from  the  Creator,  yet 
compassing  the  cliild  about  with  everlasting 
love,  to  keep  him  near  a  Father  in  heaven." 
— -Ver.  8.  "This  verse  of  the  Proverbs  flows  from 
the  same  well  spring  that  had  already  given 
forth  the  fiftli  commandment."] 

Vers.  10-19  Calwer  Handbuch  :  The  first  rule 
for  youth,  "  Follow  father  and  mother,"  is  im- 
mediately followed  by  the  second,  "  Follow  not 
base  fellows." — Starke: — As  a  good  education 
of  children  lays  the  first  foundation  for  their 
true  well  being,  so  temptation  lays  the  first 
foundation  for  tlieir  destruction. — The  worM,  in 
order  the  better  to  lead  others  astray,  is  wont  to 
adorn  its  vices  with  the  finest  colors.  There  he 
most  of  all  on  thy  guard ;  where  the  world  is 
most  friendly  it  is  most  dangerous.  It  is  a  poi- 
soned sweetmeat. — If  thou  art  God's  chilil,  en- 
grafted in  Clirist  the  living  vine  by  holy  bap- 
tism, thou  hast  received  from  Him  new  powers  to 
hate  evil  and  conciuer  all  temptations. — On  vers. 
10-19:— The  ungodly  have  in  their  wickedness 
tlieir  calamity  also, — and  must  (by  its  law)  pre- 
pare this  for  one  another. — Luther  (marginal 
comment  on  ver.  17)  :  "This  is  a  proverb,  and 
means  "  It  fares  with  them  as  is  said,  '  In  vain 
is  the  net,'  etc.;  i.  e.,  their  undertaking  will  fail, 
they  will  themselves  perish." 

[Ver.  10.  Ah-N'ot  : — This  verse,  in  brief  com- 
pass and  transparent  terms,  reveals  the  foe  and 
the  fight.  With  a  kindness  and  wisdom  altoge- 
ther paternal,  it  warns  the  youth  of  the  Danger 
that  assails  him,  and  suggests  the  method  of 
Defpncc.~\ 

Ver.  20  sq.  Geier  (on  ver.  20,  21)  :— "All 
this  decl;ires  the  fervor  and  diligence  of  heavenly 
wisdom  in  alluring  and  drawing  all  to  itself:  just 
as  a  herald  with  full  lungs  and  clear  voice  en- 
deavors to  summon  all  to  him  " — Lange  : — Eter- 
nal wisdom  sends  forth  a  call  of  goodness  and 
grace  to  the  pious,  and  a  call  to  holiness  and 
righteousness  addressed  to  the  ungodly.  O  that 
all  would  read  and  use  aright  this  record  written 
out  thus  in  capitals! — Caltver  Handh.: — Wisdom's 
walk  through  the  streets.  The  Lord  and  His 
Spirit  follows  us  every  where  with  monition  and 
reminder.  Here  wisdom  is  portrayed  especially 
as  warning  against  the  evil  consequences  of  diso- 
bedience, and  as  pointing  to  the  blessings  of  obe- 
dience.— WoHLFAiiTu:  The  words  of  grief  over 
the  unthankfulness  and  blindness  of  men  which 
Solomon  here  puts  into  the  mouth  of  wisdom, — 


*  "7\'nier«  Deum.  nihil  atiuU  est  quam  sequi  Deum  give  ne- 
minsm  imitari  prater  I?eum." 


we  hear  them,  alas!  even  to-day.  Truth  has 
become  ....  the  common  property  of  all  men  : 
in  thousands  upon  thousands  of  churches  and 
schools,  from  the  mouth  of  innumerable  teach- 
ers, in  millions  of  written  ivorks,  it  speaks,  in- 
structs, warns,  pleads,  adjures,  so  that  we  with 
wider  meaning  than  Solomon  can  say,  it  is 
preached  in  highways  and  byways.  If,  on  the 
one  hand,  we  must  greatly  rejoice  over  this,  how 
should  we  not  in  the  same  measure  mourn  that  so 
many  despise  and  scorn  this  call  of  wisdom  !  Is 
it  not  fearful  to  observe  how  parents  innumera- 
ble keep  their  children  from  schools — how  many 
despise  the  preaching  of  the  gospel,  etc.?  Let 
us  therefore  learn  how  slow  man  is  to  good,  how 
inclined  to  evil,  how  careless  he  is  just  in  con- 
nection with  his  richest  privileges,  etc. 

Vers.  22  sq.  Starke: — Wisdom  divides  men 
here  into  three  classes:  1)  The  simple  or  foolish: 
2)  mockers;  3)  the  abandoned.  Through  her  call, 
"  Jurn  you  at  ray  reproof,"  etc..  she  aims  to  trans- 
form these  into  prudent,  thoughtful,  devout  men. 
—No  one  can  receive  the  Holy  Spirit  of  Christ  and 
be  enlightened  with  Divine  wisdom,  and  not  turn 
to  the  sacrifice  of  Christ  (.John  xiv.  15  sq. — xvi. 
7  sq. ),  renounce  evil,  and  begin  a  new  life  (Ps. 
xxxiv.  15). — Lange  : — If  man  does  not  follow  the 
counsel  of  eternal  wisdom,  but  walks  according 
to  the  impulse  of  his  own  will,  be  comes  at  last 
to  the  judgment  of  obduracy. — W.  Stein  (Fast 
day  sermon  on  i.  23-3-3) : — How  does  eternal, 
heavenly  wisdom  aim  to  awaken  us  to  penitence? 
1 )  Slie  uncovers  our  sins  ;  2)  she  proclaims  heavy 
judgments  ;  3)  she  offers  us  shelter  and  points 
out  the  way  of  eternal  salvation. — [Ver.  23. 
FtAVEL: — This  great  conjunction  of  the  word 
and  Spirit  makes  that  blessed  season  of  salvation 
the  time  of  love  and  of  life. — J.  Howe: — When 
it  is  said,  "Turn,"  etc..  could  any  essay  to  turn 
be  without  some  influence  of  the  Spirit?  But 
that  complied  with  tends  to  pouring  forth  a 
copious  effusion  not  to  be  withstood. — .Ar.not: — 
The  command  is  given  not  to  make  the  promise 
unnecessary,  but  to  send  us  to  it  for  help.  The 
promise  is  given  not  to  supersede  the  command, 
but  to  encourage  us  in  the  effort  to  obey. — When 
we  turn  at  His  reproof,  He  will  pour  out  His 
Spirit;  when  He  pours  out  His  Spirit,  we  will 
turn  at  His  reproof;  blessed  circle  for  saints  to 
reason  in. — Ver.  24-28.  Ar.n'ot  : — When  mercy 
was  sovereign,  mercy  used  judgment  for  carrying 
out  mercy's  ends;  when  mercy's  reign  is  over 
and  judgment's  reign  begins,  then  judgment  will 
sovereignly  take  mercy  past,  and  wield  it  to  give 
weight  to  the  vengeance  stroke. — Ver.  32. 
South: — Prosperity  ever  dangerous  to  virtue: 
1)  because  every  foolish  or  vicious  person  is 
either  ignorant  or  regardless  of  the  proper  ends 
and  lules  for  which  God  designs  the  prosperity 
of  those  to  whom  He  sends  it;  2)  because  pros- 
perity, as  the  n.ature  of  man  now  stands,  has  a 
peculiar  force  and  fitness  to  abate  men's  virtues 
and  heighten  their  corruptions ;  3)  because  it 
directly  indisposes  them  to  the  proper  means  of 
amendment  and  recovery. — Ba.xter  : — Because 
they  are  fools  they  turn  God's  mercies  to  their 
own  destruction  ;  and  because  they  prosper,  they 
are  confirmed  in  their  folly.] 


«2  THE  PROVERBS  OF  SOLOMON. 


8.  Exhibition  of  (be  blessed  consequences  of  obedience  and  of  striving  after  wisdom. 

Chap.  II.  1-22. 

1  My  son,  if  thou  reeeivest  my  words 
and  keepest  my  commandments  by  thee, 

2  so  that  thou  inclinest  thine  ear  to  wisdom, 
and  turnest  thine  heart  to  understanding; 

3  yea,  if  thou  callest  after  knowledge, 
to  understanding  liftest  up  thy  voice ; 

4  if  thou  seekest  her  as  silver, 

and  searchest  for  her  as  for  hidden  treasure; 

5  then  shalt  thou  understand  the  fear  of  Jehovahj 
and  find  knowledge  of  God ; — 

6  for    Jehovah  giveth  wisdom, 

from  his  mouth  (cometh)  knowledge  and  understanding: 

7  and  so  he  layeth  up  for  the  righteous  sound  wisdom, 
a  shield  (is  he)  for  them  that  walk  uprightly, 

8  to  protect  the  paths  of  justice, 
and  guard  the  way  of  his  saints ; — 

9  then  shalt  thou  understand  righteousness  and  justice 
and  uprightness, — every  good  way. 

10  If  wisdom  entereth  into  thine  heart, 
and  knowledge  is  pleasant  to  thy  soul, 

11  then  will  discretion  watch  over  thee, 
understanding  will  keep  thee, 

12  to  deliver  thee  from  an  evil  way, 

from  the  man  that  uttereth  frowardness, 

13  (from  those)  who  forsake  straight  paths, 
to  walk  in  ways  of  darkness; 

14  who  rejoice  to  do  evil, 

who  delight  in  deceitful  wickedness; 

15  whose  paths  are  crooked, 

and  they  froward  in  their  ways; — 

16  to  deliver  thee  from  the  strange  woman, 

from  the  stranger  who  maketh  her  words  smooth, 

17  who  hath  forsaken  the  companion  of  her  youth 
and  forgotten  the  covenant  of  her  God. 

18  For  her  house  sinketh  down  to  death 
and  to  the  dead  (lead)  her  paths; 

19  her  visitors  all  return  not  again, 
and  lay  not  hold  upon  paths  of  lifa 

20  (This  is)  that  thou  mayest  walk  in  a  good  way 
and  keep  the  paths  of  the  righteous! 

21  For  the  upright  shall  inhabit  the  land, 
and  the  just  shall  remain  in  it: 

22  but  the  wicked  are  cut  off  from  the  land, 
and  the  faithless  are  driven  out  of  it. 

GRAMMATICAL   AND   CRITICAL. 

fVer.  Isq.  De  Wette  and  Notes  conceive  of  the  first  two  verges  as  not  conditional,  but  as  containing  the  expTegflioo 
of  a  direct  and  indepepil'^nt  wish  :  Oh  that  thonwiuUif-it  ri'rfivi:,etc.  The  LXX,  Vtilg ,  LuTaBR.efc,  make  the  first  verBe 
conditional,  Imt  find  the  apodosig  in  ver.  2.  Muenscher  finds  in  ver.  2  an  independent  condition,  and  nota  mere  sequence 
to  the  preceding;  so  IloLOBX,  wirti  ii  slightly  different  combinjitiun  of  the  [mrta  of  ver.  2:  If  by  inclining  t/iin^.  far  .  .  . 
(Ao«  will  incline  thint  heart,  etc.   M^  H.,  StCaut  ami  other*  tinii  the  apoiiosis  of  the  Mrios  of  conditional  clauses  in  ver.  .5, 


CHAP.   a.   1-22. 


Hsreeing  in  this  with  the  E.  V.     These  diverae  views  do  not  essentially  modify  the  general  import  of  the  poBsage      Zucklee 

it  will  bo  observed  finds  the  apodosis  in  vers.  5  and  9,  vers.  6-S  being  parenthetical. — A.]. 

Ver.  7.  For  the  construction  with  the  atat.  constr.  compare  Isa.  xxxiii.  15.    [Compare  Qeeen,  |  g  254,  9,  b  and  274  2.1 
Ver.  8.  The  infiniUve    13fjS    is  followed  by  the  imperf.    IDK'''    as  above  in  ver.  2.    [For  explanations  of  the  nature 

and  uae  of  this  infinitive  construction  see  Ewald,  g  237,  c.  The  literal  rendering  would  be  "for  the  guarding,  protection, 
keeping."  Whose  keeping  the  piiths,  etc.?  Holdkn  understands  it  of  the  righteous:  "  who  walk  uprightly  by  keeping  the 
paths,  etc."     Most  coniineiitators  understand  it  ol  Uod,  who  i^  "a  shield  lur  tue  protection,  i.e.,  to  prutect,  efc."     Zockler 

in  traualation  conforms  the  following  Kal  pret.  to  this  intin..  while  most  others  reverse  the  process. X.\ 

Ver.  10.  [The    "'3    with  which  the  verse  commences  is  differently  understood,  aa  conditional  or  temporal,  or  as  causal. 

Thus  E.  v.,  N.,  M.,  "when  wisdom,  etc. ;"  S.,  K.,  Van  Ess,  "for  wisdom,  etc. ;"  De  W..  Z.,  "  if  wisdom,  etc.''  Between  the 
first  and  la^t  there  is  no  essential   difference,  and  this  view  of  the  author  is  probably  entitled  to  the  preference. A.l. 

The  feminine  Jl^n,  "knowledge"  (which  is  used  here,  as  in  i.  7,  as  synonymous  with  n0.3n  "wisdom")  has 
connected  with  it  the  masculine  verbal  form  D^J'.  because  this  expression  "it  is  lovely"  is  treated  as  impersonal,  or 
neuter,  and    nj!T    is  connected  with  it  as  an  accusative  of  object  [ace.  synecd.,  "  there  is  pleasure  to  thy  soul  in  respect  to 

knowledge"].    Comp.  the  similar  connection  of  nj?"T    with  the  masculine  verbal  form    ^pj    in  chap.  xiv.  6; also  Gen. 

xlis.  15,  2  Sam.  xi.  25. 

Ver.  11.  [For  the  verbal  form  713^^^^.  with  J  uuassimilated,  "for  the  sake  of  emphasis  or  euphony,"  see 
ISoiT.,  ^  HOO,  3.— A.]. 

Ver.  12.  y^  is  a  substantive  subordinate  to  the  stat.  constr.  ^^T  as  in  viii.  13,  or  as  in  t?T  ni33nn  ^er-  1-t.  i" 
^•T^'t^JK,   chap,  xxviii.  5,  etc. 

Ver.  18.  nn'*3~nnty.     n'S    which  is  everywhereelsemascuUneishereexceptionallytreatedas  feminine;  for  riHE' 

T        "  T     T  ■   -  T    T 

is  certainly  to  be  regarded  as  3d  sing.  fem.  from  n^lC.  ii"d  not  with  UMBttEiT  and  Elster  as  a  3d  sing,  masc,  for  only  TI^K' 
and  not    nnt?    (to  stoop,  to  bow)  has  the  signification  here  required,  viz.,  that  of  sinking  (Lat.  sidere).    The  LXX  read 

T    T 

7^r\^  from  nnE'j  *nd  therefore  translate :  edero  yap  iropd  tw  Bavart^  rof  qXkov  avrifi  [she  set  her  house  near  to  deathj 
in  which  construction  however  TWi^  sidere,  is  incurrectly  taken  as  transitive.  [Both  Bottchee  and  Fuerst recognize 
the  possibility  of  deriving  this  form  aa  a  3d  sing,  fem.,  either  from  n^ti'  or  from  nnC^  which  have  a  similar  intrans. 
nieauiug.    To    HHC    neither  Rodiger  (Gesen.  Thes.)  nor  Robinson's  Gesenius,  nor  Fuerst  gives  any  other  than  a  transi- 

-    T 

live  meaning. — A.].  Perhaps  Bottcher  (De  Inferis,  g§  201,  292;  Ntue  Aehrenl.,  p.  1)  has  hit  upon  the  true  explanation, 
when  he  in  like  manner  makes  the  wanton  woman  the  subject,  but  treats    nn'3    Qot  aa  object  but  as  supplementary  to 

T   ■• 
the  verb,  and  therefore  translates  '*  for  she  sinks  to  death  with  her  house,  and  to  thedead  with  her  paths.  [RiJD.  (Thesaur. 
p.  1377,  a)   expresses  his  agreement  with  B.,  but  states  his  view  differently  :  '*  de  ipsa  miiliere  cogitavit  scriptor  initio  iie- 
viidichii  prioris,  turn  vero  in  _fi}ie  ad  complcndani  sententiam  loco  TtiiUietis  subjectum.  fecit  nn^3."     Fueest  also  pronounces 

it  unnecessary  to  think  of  any  other  subject  than  nn*3- — -^-J'  Compare  however  Hitzig^s  comment  on  thL^  passage,  who 
remarks  in  defence  of  the  common  reading  that  Jl^j)  is  here  exceptionally  treated  as  feminine,  because  not  so  much  the 
house  itself  is  intended  as  "  the  conduct  and  transactions  in  it  "  (comp.  vii.  27  ;  Isa.  v.  14). 

Ver,  22.  With  ^H^p*.  the  expression  which  is  employed  also  in  Ps.  xxxvii.  9,  to  convey  the  idea  of  destruction, 
there  corresponds  in  the  2d  clause    ^nD'»    which  as  derived  from    HDJ    (Deut.  xxviii  63;  Ps.  lii.  5;  Prov.  xv.  25)  would 

require  to  be  taken  as  Imperf.  Kal  and  accordingly  to  be  translated  actively :  "  they  drive  them  out,"  i.  e.,  they  are  driven 
out  (so  e.  g.,  Umbreit,  Elster,  and  so  essentially  Bertheau  also).  But  inasmuch  as  the  parallelism  requires  a  passive  verb 
as  predicate  for  D^njl3  (t.  e.,  the  faithless,  those  who  have  proved  recreant  to  the  theocratic  covenant  with  Jehovah, 
i-omp.  xi.  3,  6;  xiii.2;  xxii.  12)  which  is  employed  unmistakably  as  synonymous  with  D^l^^l. — and  inasmuch  as  no  verb 
nnO  exists  as  a  basis  for  the  assumed  Niphal  form  ^nO'.  we  must  probably  read  with  Hitzig  IPO'i  *»  ^^  Imperf. 
liophal  from    HDJ   and  compare    np*    as  an  Imperf.  Hophal  of  T}p^    (used  with  the  Pual  o(  the  same  verb). 


EXEGETICAL. 

1.  Vera.  1-9.  This  first  smaller  division  of  the 
chapter  forms  a  connected  proposition,  wiiose 
Iiypothetical  protasis  includes  vers.  1-4,  while 
withiu  the  double  apodosis  (vers.  5  and  9)  the 
confirmatory  parenthesis,  vers.  6-8  is  introduced. 
The  assertion   of  Ewalu   and   Berthe.\i;    [with 


du  meine  Rede  annehmen  .  .  .  So  lass  dein  Ohr  u. 
8.  w."  The  E.  V.  ends  the  proposition  with  ver. 
5  as  the  apodosis. — A.]. — If  thou  receivest 
my  Tvords-  To  the  idea  of  "receiving"  that  of 
'*  keeping  '*  stands  related  as  the  more  emphatic, 
just  as  **  commandments  "  (illiTD)  is  a  stronger 
expression  than  **  words "  (D'^'^i^^)'  In  the 
three  following  verses  also  we  find  this  same  in- 


whom  IvAMPHAUSEN  and  Stuart  agree]  that  the  j  creased  emphasis  or  intensifying  of  the  expres- 
entire  chap,  torms  only  one  grand  proposition,  i  ^-^^^  j^  the  second  clause  as  compared  with  the 
rests  on  the  false  assumption  that  the   "if"     "3    first,— especially  in  ver.  4,  the  substance  of  which 


in  ver.  10  is  to  be  regarded  as  a  causal  particle, 
and  should  be  translated  by   "for," — to   which 


as  a  whole  presents  itself  before  us  as  a  superla- 
tive, or  final  culmination  of  the  gradation  which 


idea  the  relation  of  ver.  10  both  to  ver.  9  and  to  ,  exists  in  the  whole  series  of  antecedent  clauses, 
ver.  11  is  opposed.  Comp.  Umbreit  and  Hitzig  i  in  so  far  as  this  verse  sets  forth  the  most  diligent 
on  this  passage.  [On  the  other  hand,  the  LXX,  and  intent  seeking  after  wisdom. — Ver.  3.  Yea, 
Vulg.,  LcTHER,  etc.  J  complete  the  first  proposi-  >  if  thou  callest  after  knoTwledge,  ^.  e.,  if  thou 
tion,  protasis  and  apodosis,  within  the  first  two  |  not  only  incliuest  thine  ear  to  her  when  she 
verses;  the  Vulgate  e.  g.  renders  "5^  AuacfpfW^  I  calls  thee,  but  also  on  thine  own  part  callest 
-  .   .   inclina  cor  tuum^  etc.,"  and  Luther  "  iviHst  I  after  her,  summonest  her  to  teach  thee,  goest  to 


64 


THE  PROVERBS  OF  SOLOMON. 


meet  her  with  eager  questioning.  This  rela- 
tion of  climax  to  the  preceding  is  indicated  by 
the  DX  '3,  imo,  yea,  rather;  comp.  Hos.  ix.  12;  Is. 
xxviii.  28;  Job  xxxix.  14  [comp.  Ewald,  ^343,  b]. 
The  Targum  translates  the  passage  "  If  thou 
callest  understanding  thy  mother,"  and  must 
therefore  have  read  DS  '3  But  the  Masoretic 
pointing  is  to  be  preferred  for  lexical  reasons 
(instead  of  DX,  according  to  the  analogy  of  Job 
xvi.  14  we  should  have  expected  "HX,  "my  mo- 
ther"), and  because  of  the  parallelism  between 
vers.  1  and  3.  Still  "knowledge"  (HI'S),  as 
well  as  "  understanding,"  which  is  named  as  its 
counterpart  in  the  parallel  clause,  appears 
evidently  as  personified. — Ver.  4.  Ifthouseek- 
est  her,  etc. — "The  figure  of  diligent  seeliing  is 
taken  from  the  tireless  exertion  employed  in 
mining,  which  has  before  been  described  in  the 
B00I5  of  Job,  chap,  xxviii.,  with  most  artistic  vi- 
vacity in  its  widest  extent.  The  D'ODBO  are 
surely  the  treasures  of  metal  concealed  in  thfe 
earth  (comp.  Jerem.xli.  8;  Jos.  vii.  21),"  U.mbeeit. 
[For  illustrations  of  the  peculiar  significance  of 
this  comparison  to  the  mind  of  Orientals,  see 
Thomson's  Land  and  Book,  I.,  197.— A.]. 

Ver.  5.  Then  -wilt  thou  understand  the 
fear  of  Jehovah.  —  "Understand"  is  here 
equivalent  to  taking  something  to  one's  self  as  a 
spiritual  possession,  like  the  "finding"  in  the 
second  clause,  or  like  iSt^eoiJai  ["receiveth"]  in 
1  Cor.  ii.  14.  The  "fear  of  Jehovah"  (comp.  i.  7) 
is  here  clearly  presented  as  the  highest  good  and 
most  valuable  possession  of  man  (comp.  Is.  xxxiii. 
6),  evidently  because  of  its  imperishable  nature 
(Ps.  xix.  9),  and  its  power  to  deliver  in  trouble 
(Prov.  xiv.  2G;  Ps.  cxv.  11;  Ecclesiist.  i.  11  sq.; 
ii.  7  sq.) — And  find  knowledge  of  God.— 
Knowledge  of  God  is  here  put  not  merely  as  a 
parallel  idea  to  the  "  fear  of  Jehovah  "  (as  in 
chap.  ix.  10;  Is.  xi.  2),  but  it  expresses  a  fruit 
and  result  of  the  fear  of  Jehovah,  as  the  sub- 
stance of  the  following  causal  proposition  in 
vers.  6-8  indicates.  Comp.  the  dogmatical  and 
ethical  comments.  [Is  the  substitution  of  Eioldm 
for  Jehovah  (in  clause  6)  a  mere  rhetorical  or 
poetical  variation?  Wordsworth  calls  attention 
to  the  fact  that  this  is  one  of  five  instances  in  the 
Book  of  Proverbs  in  which  God  is  designated  as 
JElohim,  the  appellation  Jehovah  occurring  nearly 
ninety  times.  The  almost  singular  exception 
seems  then  to  be  intentional,  and  the  meaning 
will  be,  the  knowledge  of  "Elohim — as  distin- 
guished from  the  knowledge  of  man  which  is  of 
little  worth."  In  explaining  the  all  but  univer- 
sal use  of  Jehovah  .as  the  name  of  God  in  our 
book,  while  in  Eccles.  it  never  occurs,  WoRUS- 
WOBTH  says,  "  when  Solomon  wrote  the  Book  of 
Proverbs  he  %vas  in  a  state  of  favor  and  grace 
with  Jehovah,  the  Lord  God  of  Israel ;  he  was 
obedient  to  the  law  of  Jehovah;  and  the  special 
design  of  the  Book  of  Proverbs  is  to  enforce  obe- 
dience to  that  law,"  etc..  (see  Introd.  to  Eccles., 
p.  78)-A.].  .  .      ,      .  , 

Vers.  G-8.  The  Divine  origin  of  wisdom  must 
make  it  the  main  object  of  human  search  and 
effort,  and  all  the  more  since  its  possession  en- 
sures to  the  pious  at  the  same  time  protection 


and  safety. — And  so  he  layeth  up  for  the 
righteous  sound  wisdom. — So  we  must  trans- 
late in  accordance  with  the  K'thibh  ]3!fl  which 
is  confirmed  by  the  LXX  and  Peach,  as  the  old- 
est reading.  The  K'ri  ISX',  without  the  copu- 
lative, would  connect  the  proposition  of  ver.  7 
with  ver.  6  as  essentially  synonymous  with  it, 
to  which  construction  the  meaning  is  however 
opposed.  [The  majority  of  commentators  prefer 
the  K'ri,  making  this  verse  a  continuation  and 
not  a  consequence  of  the  preceding.  Kamphau- 
SEN  agrees  with  our  author  in  what  seems  to  us 
the  more  forcible  construction,  which  has  the  ad- 
vantage also  of  resting  on  the  written  text ;  comp. 
BoTTCHER,  ^  929,  b. — A.].  J3V  to  protect,  to 
preserve,  after  the  manner  of  a  treasure  or  jewel, 
over  which  one  watches  that  it  may  not  be 
stolen;  comp.  above,  ver  1,  and  also  vii.  1 ;  x.  14. 
— In  regard  to  TT'tyn  [rendered  "sound  wis- 
dom" by  the  E  V.  here  and  in  iii.  21  ;  viii.  14; 
xviii.  1]  properly  prosperity  and  wisdom  united, 
see  Introd.,  J  2,  note  3.  The  word  is  probably 
related  to  t?',  and  denotes  first  the  essential  or 
actual  (so  e.  g..  Job  v.  12),  and  then  furthermore 
help,  deliverance  (Job  vi.  13),  or  wisdom,  reflec- 
tion, as  the  foundation  of  all  safety  ;  so  here  and 
iii.  21  ;  viii.  14 ;  xviii.  1  ;  Job  xi.  6  sq.;  I.s. 
xxviii.  29.  Comp.  Umereit  and  Hirzel  on  Job  v. 
12.  HiTziG  (on  iii.  21)  derives  the  word  from 
the  root  ni!?,  which  he  says  is  transposed  into 
TV!i^  (?  ?),  and  therefore  defends  as  the  primary 
signification  of  the  expression  "  an  even,  smooth 
path,"  or  subjectively  "  evenness,"  i.  e.,  of 
thought,  and  so  "  considerateness  ;"  he  compares 
with  this  llty'D  which  signifies  "plain  "  as  well 
as  "righteousness." — A  shield  for  them  that 
vralk  blamelessly.  —  The  substantive  [JD 
(shield)  is  most  correctly  regarded  as  an  appo- 
sitive  to  the  subject,  "Jehovah:"  for  also  in  Pe. 
xxxiii.  20;  Ixxxiv.  11;  Ixxxix.  18,  Jehovah  is  in 
like  manner  called  a  shield  to  His  saints.  In 
opposition  to  the  accusative  interpretation  of 
]J0  [which  is  adopted  by  Stuart  among  others], 
as  object  of  the  verb  [SX  (he  securelh,  or  en- 
sureth)  we  adduce,  on  the  one  hand,  the  mean- 
ing of  this  verb,  and  on  the  other  the  fact  that 
we  should  expect  rather  X'H  ]JD  (as  an  apposi- 
tive  to  iT'iJ'in).  The  old  translations,  as  the 
LXX  and  Vulgate,  furthermore  read  the  word 
as  a  participle  (tJDD  or  [JO) ;  they  translate  it  by 
a  verb  (LXX  :  WepaaTiei  ttjv  nopeiav  avrav). — 
on  "371!,  literally  the  "walkers  of  innocence," 
are  the  same  as  "those  that  walk  uprightly," 
Prov.  X.  9  (the  Dn3  D"3^in)  or  Ps.  Ixxxiv.  11 
(the  D"nn3  D"3'7in).— To  protect  the  paths 
of  justice,  etc. — The  8th  verse  gives  more  spe- 
cifically the  way  in  which  God  manifests  Himself 
to  the  pious  as  a  shield,  and  the  ensurer  of  their 
safety.  "Paths  of  justice"  are  here,  by  the 
substitution  of  the  abstract  for  the  concrete  ex- 
pression, paths  of  the  just,  and  therefore  essen- 
tially synonymous  with  the  "way  of  the  pious  " 
in  the  second  clause.    Comp.  chap,  xvii  23. — Ver. 


CHAP.  U.  1-22. 


55 


9  carries  out  the  import  of  the  parallel  ver  5  as 
the  particle  IN  repeated  from  the  preceding 
•verse  shows. — Every  good  path  — This  ex- 
pression (31D"Sji'"D"^3)  includes  the  three  con- 
ceptions given  above,  justice,  righteousness  and 
integrity,  and  thus  sums  up  the  whole  enumera- 
tion. Therefore,  it  is  attached  without  a  copula ; 
comp.  Ps.  viii.  ver.  9  b. 

2.  Vers.  10-19  form  a  period  which  in  struc- 
ture is  quite  like  vers.  1-9;  only  that  the  hy- 
pothetical protasis  is  here  considerably  shorter 
than  in  the  preceding  period,  where  the  con- 
ditions of  attaining  wisdom  are  more  fully  given, 
and  with  an  emphatic  climax  of  the  thought. 
This  is  connected  with  the  fact  that  in  the 
former  period  the  Divine  origin  of  wisdom, 
here,  on  the  contrary,  its  practical  utility  for 
the  moral  life  and  conduct  of  man  forms  the 
chief  object  of  delineation.  There  wisdom  is 
presented  predominantly  as  the  foundation  and 
condition  of  religious  and  moral  rectitude  in  ge- 
neral,— here  specially  as  a  power  for  the  conse- 
cration of  feeling  and  conduct,  or  as  a  means  of 
preservation  against  destructive  lusts  and  pas- 
sions.— If  wisdom  entereth  into  thine 
heart. — This  •'coming  into  the  heart"  must  be 
the  beginning  of  all  attaining  to  wisdom;  then, 
however,  she  who  has.  as  it  were,  been  received 
as  a  guest  into  the  heart  must  become  really 
lovely  and  dear  to  the  soul.  There  is,  therefore, 
a  climax  of  the  thought,  as  above  in  vers  1-4 
The  heart  is  here,  as  always,  named  as  the  centre 
and  organic  basis  of  the  entire  life  of  the  soul,  as 
the  seal  of  desire,  and  the  starting  point  for  all 
personal  self-determination.  The  soul,  on  the 
contrary,  appears  as  the  aggregate  and  sum  total 
of  all  the  impulses  and  efforts  of  the  inner  man. 
The  former  designates  the  living  centre,  the  latter 
the  totality  of  the  personal  life  of  man.  Comp. 
Beck,  Bibl.  Seelenlehre,  p.  6-5  ;  Delitzsch,  Bibl. 
Pxychol.,  pp.  248  sq.;  VON  Rudloff,  Lehre  vom 
Menschen,  pp.  59  sq.  What  the  last  mentioned 
author,  pp.  64  sq  ,  remarks  in  criticism  upon  Dk- 
litzsch's  too  intellectual  conception  of  the  idea 
of  the  heart  as  the  •'birthplace  of  the  thoughts," 
— that  every  where  in  the  Scriptures  it  appears 
to  belong  more  to  the  life  of  desire  and  feeling, 
than  to  the  intellectual  activity  of  the  soul, — this 
view  finds  foundation  and  support  especially  in 
the  passage  now  before  us,  as  well  as  in  most  of 
the  passages  which  mention  heart  and  soul  to- 
gether (e.  ^.,  Prov.  xxiv.  12;  Ps.  xiil.  2;  Jerem. 
iv.  19;  Deut.  vi.  5;  Matth.  xxii.  37;  .\cts  iv. 
32).  Comp.  also  Hitzic  on  this  pa.ssage. — And 
knowledge  is  pleasant  to  thy  soul  — [For 
a  peculiarity  of  grammatical  structure  in  the 
original,  see   critical   notes.] — Ver.   11.     Then 

■will  reflection  watch  over  thee. —  I'i!  "'nt? 
as  in  vi    22.     13i7  (construed,  however,  with  a 

-   T        ^ 

mere  accusative  of  the  object)  and  1S3  have  al- 
ready been  found  connected  in  ver.  8  above,  and 
occur  again  in  chap,  iv  6.  n3!0  here  reflection, 
considerateness  (LXX:  (iovT,}/  Kali]),  properly 
"  wisdom,  so  far  forth  as  its  direction  is  out- 
ward, and  it  presents  itself  in  relation  to  the  un- 
certain,  testing  it,  and  to  danger,  averting  it" 

(HiTZIQ). 


Ver.  12.  To   deliver  thee  from   an   evil 

^ay  —  properly  "from  the  way  of  evil." — < 
From  the  man  that  uttereth  perverse' 
ness. — n03nr)  perverseness,  a  strong  abstract 
form  [found  almost  exclusively  in  Proverbs — 
Fuerst]  which  expresses  the  exact  opposite  of 
D'Tt?"p  ("uprightness,"  ch.  i.  3;  ii.  9), — it  is 
therefore  deceitfulness,  subtlety,  maliciousness. 
Comp  the  expressions,  "mouth  of  perverseness," 
chap.  viii.  13;  x.  32  ;  "  tongue  of  perverseness," 
X.  31;  "man  of  perverseness,"  xvi.  28;  also 
passages  like  vi.  14;  xvi.  30,  xxiii.  33. — Vers. 
13-15  Closer  description  of  the  wayward  or  per- 
versely speaking  man,  in  which,  because  of  the 
generic  comprehensiveness  of  the  conception 
E'"X,  the  plural  takes  the  place  of  the  singular. — 
Who  forsake  straight  paths — The  participle 
D"3t>'n  expresses,  strictly  interpreted,  a  preter- 
ite idea,  'those  who  have  forsaken;"  for  ac- 
cording to  ver.  15  the  evil  doers  who  are  de- 
scribed are  already  to  be  found  in  crooked  ways. 
— In  dark  v^ays. — Comp.  Rom.  xiii.  12;  Eph.  v. 
11  ;  1  Thess.  v.  5;  also  .lob  xxiv.  15;  Is.  xxix. 
15. — Deceitful  wickedness — literally  "per- 
verseness of  evil"  (comp.  remarks  on  ver.  12)  a, 
mode  of  combining  two  nouns  which  serves  to 
strengthen  the  main  idea.  —  VThose  paths  are 
crooked — literally,    "  who  in  respect  to  their 

ways  are  crooked ;"  for  the  prefixed  Dn'niT^N 
is  to  be  construed  as  an  accusative  of  relation 
belonging  to  the  following  D'typJ? ;  comp.  xix.  1 ; 
xxviii.  fi.  In  the  second  clause  in  the  place  of 
this  adverbial  accusative,  there  is  substituted  the 
more  circumstantial  but  clearer  construction 
with  3   "perverse  in.  their  ways." 

Vers.  16-19.  The  representation  passes  into  a 
warning  against  being  betrayed  by  vile  women, 
just  as  in  v.  3;  vi.  24;  vii.  5  sq. — From 
the  strange  vroman,  from  the  wan- 
ton woman. — As  "strange  woman  '  (nt?N 
ni!)  or  a  "wanton  woman"  (n-IDJ.  properly 
"unknown,"  and  so  equivalent  to  "strange  or 
foreign  woman")  the  betrayer  into  unehastity  is 
here  designated,  so  far  forth  as  she  is  the  wife 
of  another  (comp.  vi.  26),  who,  however,  has  for- 
saken her  husband  (ver.  17),  and  therein  has 
transgressed  also  God's  commandment,  has 
broken  the  covenant  with  her  God  (ver.  17, 1.  c.) 
— The  person  in  question  is  accordingly  at  all 
events  conceived  ot  as  an  Israelitess;  and  this  is 
opposed  to  the  opinion  of  those  who,  under  the 
designation  "the  strange,  or  the  foreign  woman" 
(especially  in  connection  with  the  last  expression 
which  appears  as  the  designation  of  the  adulter- 
ess in  chap.  v.  20;  vi.  24;  vii.  5;  xxiii.  27), 
think  first  of  those  not  belongingto  the  house  of 
Israel,  because  the  public  prostitutes  in  Israel 
were  formerly,  for  the  most  part,  of  foreign  birth 
(so  especially  J.  F.  Frisch:  Commentaiio  de  niu- 
liere  peregrina  apud  Ebrmos  minus  honesle  habita, 
Leips.,  1744,  and  among  recent  commentators, 
e.  g.,  Umbreit).  This  view  is  in  conflict  with 
the  context  of  the  passage  before  us  quite  as  de- 
cidedly as  is  the  idea  of  the  LXX,  which  inter- 
prets the  foreign  and  wanton  woman  as  the  per- 
sonification  of  temptation  in  contrast  with  wis- 


50 


THE  PROVERBS  OF  SOLOMON, 


dom  (i.  '20  sq  ),  but  to  carry  out  this  view  is 
obliged  to  introduce  all  manner  of  arbitrary  re- 
lations,— p.  g.,  referring  that  of  the  "companion 
of  youth  "  in  ver.  17  to  the  instruction  in  Divine 
truth  [diSaaKa?.ia  veon/rog),  which  was  a  guide  in 
youth.  It  is  decisive  against  this  allegorical 
conception  of  the  strange  woman,  which  has  been 
a  favorite  with  some  Christian  expositors  also, 
such  as  Melanchthon,  Joach.  Laxge,  Chk.  B. 
MiCHAELis,  that  the  wicked  and  perverse  men  in 
vers.  12-15  cannot  possibly  be  interpreted  figu- 
ratively, but  certainly  only  as  individual  con- 
crete representatives  of  moral  evil.  [This  word 
n'"13J  is  "  especially  applied  to  those  '  strange 
women'  whom  Solomon  himself  loved  in  his 
old  age,  and  who  turned  away  his  heart  from 
the  Lord  his  God,  and  beguiled  him  to  favor 
and  encourage  the  worship  of  their  false  gods 
(see  1  Kings  xi.  1-8;  comp.  Neh.  xiii.  26,  27). 
Here  is  a  solemn  lesson.  Solomon  warns  his 
son  against  that  very  sin  of  wliicli  he  himself 
was  afterwards  guilty.  Thus  by  God's  goodness 
Solomon's  words  in  this  Divinely  inspired  book 
were  an  antidote  to  the  poison  of  his  own  vicious 
example  "  Wordsworth]. — 'Who  maketh  her 
words  smooth — -i.  c  ,  \vho  knows  how  to  speak 
flattering  and  templing  words  ;  comp.  vii.  21 ;  Ps. 
V.  9;  Rom.  iii.  13.  —  V^er.  17.  The  companion 
of  her  youth. — The  same  expression  occurs 
also  in  Jerem.  iii.  4  ;  comp.  Ps.  Iv.  13,  where 
']l'7X  in  like  manner  means  companion,  con- 
fidant. The  forsaking  of  this  "companion 
of  youth,"  i.  e.,  the  first  lawful  husband,  is,  at 
the  same  time,  a  "forgetting  of  the  covenant  of 
her  God,"  i.  p.,  a  forgetting,  a  wilful  disregard 
of  that  which  she  has  solemnly  vowed  to  God, 
Marriage  appears  here  not  merely  as  a  covenant 
entered  into  in  the  presence  of  God,  but  in  a  cer- 
tain sense  one  formed  with  God.  Quite  similar 
is  the  representation  in  Mai  ii.  14,  where  the 
adulterous  Israelite  is  censured  for  the  faithless 
abandoniuent  of  his  D'^llj-'J  nEyS  (wife  of  youth) 
because  God  was  witness  with  her  at  the  forma- 
tion of  the  marriage  covenant.  That  the  mar- 
riages of  the  Israelites  "  were  not  consummated 
without  sacred  rites  connected  with  the  public 
religion,  although  the  Pentateuch  makes  no  men- 
tion of  them,"  is  accordingly  a  very  natural  as- 
sumption,— one  which,  e.  g.,  Ewald,  Bertueau, 
HiTzio,  Reinke,  v.  Gkrlach,  etc.,  have  made  on 
the  ground  of  the  two  passages  here  uuder  con- 
sideration, especi.ally  the  passage  in  Malaclii, 
Yet  compare  besides  A  KiJiii.ER  on  the  latter 
passage  \Nachail.  Vrnphh.,  IV.  102  sq,),  who 
finds  there  a  witness  of  Jehovah,  not  at  the  con- 
summation, but  at  the  violation  of  marriage  — 
Vers.  18,  I'.t.  For  her  house  sinks  down  to 
death,  e/c— .\  reason  for  tlie  strong  expression 
in  ver.  Itj,  "to  deliver  thee  from  the  strange 
woman." — And  to  the  dead  her  paths. — The 
D'e<i3'1  [i.  e.,  properly  the  weak,  languid,  power- 
less [Gesen.,  Thes. : guieli,  silen/es, — FrERST,"the 
dark,  the  shadowy"];  comp.  the  f(r5(.t/a  Knfiov- 
ruu  of  Homer,  and  the  timbrie  of  Vibgii.)  are  the 
dwellers  in  the  kingdom  of  the  dead  (comp,  ix,; 
xxi.  16;  Ps.  Ixxxviii.  10;  Is.  xiv.  9:  xxvi.  14,  18, 
19),  and  stand  here,  like  the  Latin  inferi,  for  the 
world  of  the  dead,  or  Sheol  itself. — Her  visi- 


tors all  return  not  again, — because  from 
Sheol  there  is  no  return  to  the  land  of  the  living; 
see  Job  vii.  9,  10, — and  comp.  Prov.  v.  5,  6. — 
Paths  of  life,  as  in  Ps.  xvi.  11 ;  Prov.  v.  6. 

3.  Vers.  20-22.  While  the  [^dS  [in  order  that] 
is  strictly  dependent  on  ver.  11,  and  co-ordinat» 
with  the  7  of  the  two  final  clauses  in  vers.  12  sq. 
and  16  sq.,  still  we  are  to  recognize  in  the  an- 
nouncement of  a  purpose  which  it  introduces,  a 
conclusion  of  the  entire  admonitory  discourse 
which  this  chapter  contains, — an  epilogue,  as  it 
were  ("all  this  I  say  to  thee  in  order  that,"  etc.), 
which  again  may  be  resolved  into  a  positive  and 
a  negative  proposition  (vers.  20,  21  and  ver.  22). 

Umbreit's  translation  of  [Jt'O?  by  " therefore "  is 
ungraminatical,  nor  can  it  be  justified  by  refer- 
ence to  passages  like  Ps,  xxx.  12;  li.  4;  Hos. 
viii.  4. — The  upright  shall  inhabit  the  land. 
— In  the  description  of  the  highest  earthly  pros- 
perity as  a  "dwelling  in  the  land"  [i.  «.,  in  the 
native  land,  not  upon  the  earth  in  general,  which 
would  give  a  meaning  altogether  vague  and  in- 
definite), we  find  expressed  the  love  of  an  Israe- 
lite for  his  fatherland,  in  its  peculiar  strength 
and  its  sacred  religious  intensity.  "The  Israe- 
lite was,  beyond  the  power  of  natural  feeling, 
which  makes  home  dear  toevery  one,  more  closely 
bound  to  the  ancestral  soil  by  the  whole  form  of 
the  theocracy  ;  torn  from  it  he  was  in  the  inmost 
roots  of  life  itself  strained  and  broken.  Espe- 
cially from  some  Psalms  belonging  to  the  period 
of  the  exile  this  patriotic  feeling  is  breathed  out 
in  the  fullest  glow  and  intensity.  The  same  form 
of  expression  has  also  passed  over  into  the  New 
Testament,  comp.  Matth.  v.  5,  and  also,  with  regard 
to  the  idea  as  a  whole.  Ps.  xxxvii.  9,  11,  29;  Prov, 
X.  30"  (Elster). — But  the  wicked  shall  be 
rooted  out  from  the  land. — See  critical  notes 
above. 

DOCTRINAL   AND   ETHICAL. 

He  only  who  seeks  after  wisdom,  i.  e.,  who 
turns  his  practical  efforts  wholly  toward  it,  and 
walks  in  its  ways,  finds  true  wisdom.  For  wis- 
dom in  the  objective  sense,  is  a  gift  of  God,  an 
efl[iuence  from  Him,  the  only  wise  (Rom.  xvi.  27 ). 
It  can  therefore  come  into  possession  of  Iiim 
alone  who  seeks  appropriately  to  make  his  own 
the  true  subjective  wisdom,  which  is  aspiration 
after  God  and  divine  things;  who  in  thought 
and  experience  seeks  to  enter  into  communion 
with  God  ;  who  devotes  himself  entirely  to  God, 
subjects  himself  fully  to  His  discipline  and  guid- 
ance, in  order  that  God  in  turn  may  be  able  to 
give  Himself  wholly  to  him,  and  to  open  to  him 
the  blessed  fulness  of  His  luxture, — This  main 
thought  of  our  chapter,  which  conies  out  with 
especial  clearness  in  vers.  5,  6,  is  essentially  only 
another  side,  and  somewhat  profounder  concep- 
tion, Of  the  motto  which,  in  i.  7,  is  prefixed  to 
the  entire  collection,  viz..  that  the  fear  of  Jeho- 
vah is  the  beginning  of  wisdom, — or  again,  of 
the  significant  utterance  in  chap,  xxviii.  5: 
"They  that  seek  God  understand  all  things." 
Within  the  limits  of  the  New  Testament  we  may 
compare  above  all  else,  what  the  Lord,  in  John  vii. 
17,  presents  as  the  condition  of  a  full  comprehen- 


CHAP.  II.  1-22. 


57 


sion  of  Himself  and  of  the  divine  truth  revealed 
in  Him:  "If  any  man  will  do  His  will  he  shall 
know  whether  this  doctrine  be  of  God;"  like- 
wise: "  Ask  and  it  shall  be  given  you;  seek  and 
ye  shall  tind,"  etc.  (Matt.  vii.  7);  and  also: 
'•Awake  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light"  (Eph. 
T.  14).  Comp.  further  the  passage  from  the 
Book  of  Wisdom  (chap.  vi.  12,  13),  which  Me- 
LAXCHTHON,  with  perfect  propriety,  cites  in  this 
connection :  •'  Wisdom  is  willingly  found  of  them 
that  seek  her,  yea,  she  cometh  to  meet  and  maketh 
herself  known  to  those  thai  desire  her ;"  and 
also  David's  language  :  "  In  thy  light  do  we  see 
light"  (Ps.  xxxvi.  9),  the  well-known  favorite 
motto  of  Augustine,  which  in  like  manner,  as 
it  was  employed  by  the  profound  metaphysician 
Malebr.\nche,  ought  to  be  used  by  all  Christiau 
philosophers  as  their  daily  watchword  and  sym- 
bol. 

In  the  second  section  of  this  admonition  (vers. 
10-19)  this  true  wisdom,  to  be  conferred  by  God, 
to  be  found  only  with  God,  is  more  completely 
exhibited,  on  the  side  of  its  salutary  influence 
upon  the  moral  life  of  humanity,  especially  as  a 
preserver  against  sin  and  vice  and  their  ruinous 
consequences.  After  this  in  conclusion  the 
epilogue  (vers.  20-22)  contrasts  the  blessed  re- 
sults of  wise  and  righteous  conduct  and  the  pun- 
ishment of  ungodliness  in  strongly  antithetic 
terms,  which  remind  us  of  the  close  of  the  first 
Psalm  and  of  the  Sermon  on  the  Mount  (Malt, 
vii.  24-27  ;  comp.  Ps.  i.  6).  Comp.  the  exegeti- 
cal  comments  on  these  two  sections. 

HOMILETIC. 

Homilji  on  the  entire  chapter:  The  main  stages 
in  the  order  of  grace,  contemplated  from  the 
point  of  view  of  the  wisdom  of  the  Old  Testa- 
ment: 1)  The  call  (vers.  1-4);  2)  Enlightenment 
(vers.  5,  6)  ;  3)  Conversion  (vers.  7-10);  4)  Pre- 
servation or  sanctification  (vers.  11-20);  6)  Per- 
fection (vers.  21,  22). — Starke: — The  order  of 
proceeding  for  the  attainment  of  true  wisdom 
and  its  appropriate  use:  1)  the  order  for  the 
attainment  of  wisdom  consists  in  this, — that  we 
a)  ask  for  it,  (1-3),  b)  search  for  it  with  care  and 
diligence  (4).  2)  The  wisdom  thus  attained  is 
the  only  true  wisdom,  as  appears  a)  from  its  own 
characteristics  (5),  b)  from  the  person  of  its 
giver  (0),  c)  from  the  conduct  of  the  men  who 
possess  it  (7,  8).  3)  This  only  true  wisdom  is 
protilable,  a)  for  the  attainment  of  I'ighteousness 
in  faith  and  life  (9-11,  b)  for  deliverance  from 
evil  (12-19),  c)  for  the  steadfast  maintenance  of 
an  upright  life  (20-22). —  Simpler  and  better 
StoCKEr  : — Studiosi  sapientise  1)  officium  (1-8) ;  2) 
jirsemium  (9-22).  [The  student  of  wisdom  1)  in 
his  duty,  2)  in  his  reward]. — Calmer  Handb.: 
The  way  to  wisdom  consists  1)  in  listening  to  its 
call  (1,  2)  ;  2)  in  searching  for  it  pr.ayerfuUy 
(3-6) ;  3)  in  deference  to  that  portion  of  wisdom 
which  one  has  already  attained,  by  earnestness 
in  a  holy  walk  (7-9);  4)  in  the  experience  of  the 
power  of  wisdom,  which  lies  in  this,  that  it  pre- 
serves from  ways  of  evil,  especially  of  impurity 
(10-22). 
Vers.  1-9.  MELANCHTHON:-"He  admonishes  how 
we  niay  make  progress  (in  wisdom):  for  he  com- 


bines two  causes:  1)  God's  aid;  2)  our  own  zeal." 
(No.  2  ought  here  necessarily  to  have  been  put 
first  —  an  improvement  which  was  made  by 
Stocker  in  his  reproduction  of  this  analysis  of 
Melanchtuon). — Stocker:— The  rounds  upon 
which  one  must,  with  divine  help,  climb  up  to 
the  attainment  of  wisdom  are  seven:  1)  eager 
hearing;  2)  firm  retention ;  3)  attentive  medita- 
tion ;  4)  unquestioned  progress ;  5)  due  humilia- 
tion; 6)  devoted  invoking  of  God's  help;  7) 
tireless  self-examination. — [Chalmers  (on  vers. 
1-9): — The  righteousness  of  our  conduct  con- 
tributes to  the  enlightenment  of  o'.ir  creed.  The 
wholesome  reaction  of  the  moral  on  the  intellec- 
tual is  clearly  intimated  here,  inasmuch  as  it  is 
to  the  righteous  that  God  imparteth  wisdom]. — 
Starke  (on  vers.  1-4) ;— As  the  children  of  the 
world  turn  their  eyes  upon  silver  and  treasures, 
run  and  race  after  them,  make  themselves  much 
disquiet  to  attain  them,  though  after  all  they  are 
but  shadows  and  vanity  ;  so  ought  the  children 
of  God  to  use  much  more  diligence  to  attain 
heavenly  wisdom,  which  endures  forever,  and 
makes  the  man  who  possesses  it  really  prosper- 
ous.—  [Vers.  1-6.  Bridges: — Earthly  wisdom  is 
gained  by  study  ;  heavenly  wisdom  by  prayer. 
Study  may  form  a  Biblical  scholar;  prayer  puts 
the  heart  under  a  heavenly  pupilage,  and  there- 
fore forms  the  wise  and  spiritual  Christian.  But 
prayer  must  not  stand  in  the  stead  of  diligence. 
Let  it  rather  give  life  and  energy  to  it. — Arnot 
(vers.  2): — The  ear  inclined  to  divine  wisdom 
will  draw  the  heart:  the  heart  drawn  will  incline 
the  ear.  Behold  one  of  the  circles  in  which  God, 
for  His  own  glory,  makes  His  unnumbered  worlds 
go  round. — (Ver.  4).  Fervent  prayer  must  be 
tested  by  persevering  pains. — Trapp  (ver.  2): — 
Surely  as  waters  meet  and  rest  in  low  vallej's, 
so  do  God's  graces  in  lowly  hearts. — (Ver.  3). 
A  dull  suitor  begs  a  denial]. — Starke  (On  vers. 
5-9)  : — Righteousness  of  faith  and  righteousness 
of  life  are  closely  connected.  As  soon  as  the 
first  exists  (vers.  5-8)  the  other  must  also  show 
itself  in  an  earnest  and  pure  walk  before  God 
and  man,  Luke  i.  74,  75;  Phil.  i.  11. — Lange 
(on  ver.  tj) : — One  may  indeed  by  natural  know- 
ledge very  readily  learn  that  God  is  a  very  be- 
nevolent being;  but  how  He  becomes  to  a  sinner 
the  God  of  love,  this  can  be  learned  only  from 
the  mouth  of  God  in  the  Holy  Scriptures. — 
[Trapp  (ver.  9): — "Thoushalt  understand  right- 
eousness," not  as  coffnoscitiva,  standing  in  specu- 
lation, but  as  directtva  vitse,  a  rule  of  life.] 

Vers.  10-22. —  [Ver.  11.  Bridges: — Before 
wisdom  was  the  object  of  our  search.  Now, 
having  found  it,  it  is  our  pleasure.  Until  it  is 
so  it  can  have  no  practical  influence. — Arnot: — 
It  is  pleasure  that  can  compete  with  pleasure;  it 
is  "joy  and  peace  in  believing"  that  can  over- 
come the  pleasure  of  sin.] — Stocker  (on  vers. 
10-12): — Wisdom  helps  such  as  love  her  in  all 
good,  and  preserves  them  against  all  evil;  she 
directs  them  to  the  good  and  turns  them  from 
the  evil  way. — (On  vers.  12-19): — Wisdom  de- 
livers from  the  three  snares  of  the  devil,  viz., 
1)  from  a  godless  life;  2)  from  false  doctrine; 
3)  from  impurity  and  licentiousness. — Starke 
(on  vers.  12  sq.): — Daily  experience  teaches  us 
that  we  are  by  nature  in  a  condition  from  which 
we  need  deliverance.     But  how  few  ai-e  there  of 


68 


THE  PROVERBS  OF  SOLOMON. 


those  who  are  willing  to  be  delivered,  Matt, 
xxiii.  37! — (On  vers.  :i0-22):— Not  merely  some 
steps  in  tbe  right  way,  but  continuing  to  the  end 
brings  blessedness,  Matt.  xxiv.  13 [^Granted 
that  for  a  time  it  goes  ill  with  the  godly  in  this 
world.  God's  word  must  nevertheless  be  made 
good,  if  not  here,  surely  in  eternity,  Ps.  cxxvi. 
h. — [Bridges  : — The  spell  of  lust  palsies  the  grasp 
t>y  which  its  victim  might  have  taken  hold  of  the 
vaths  of  life  for  hia  deliverance.] — Hasius    (on 


vers.  21,  22): — People  who  mean  rightly  neither 
with  God  nor  men  are  with  their  posterity 
rooted  out  of  the  world.  He  who  observes  will 
even  now  see  plain  proofs  of  this,  Ps.  Ixxiii.  19; 
xxxiv.  lt>. — Von  Geblacu  (on  ver.  21:) — The 
meaning  of  the  promise,  so  common  in  the  law, 
of  '-the  pious  dwelling  in  the  land "  depends 
especially  on  the  fact  that  Canaan  was  type  and 
pledge  of  the  eternal  inheritance  of  the  saints  in 
light. 


4.  Continuation  of  the  exhibition  of  tbe  salutary  results  of  a  devout  and  pious  life. 


Chap.  III.   1-18. 

1  My  son,  forget  not  my  doctrine, 

and  let  thy  heart  keep  ray  commandments ; 

2  for    length  of  days  and  years  of  life 
and  welfare  will  they  bring  to  thee. 

3  Let  not  love  and  truth  forsake  thee ; 
bind  them  about  thy  neck, 

write  them  upon  the  tablet  of  thy  heart; 

4  so  wilt  thou  find  favor  and  good  reputation 
in  the  eyes  of  God  and  of  men. 

5  Trust  iti  Jehovah  with  all  thy  heart, 
and  rely  not  on  thine  own  understanding. 

6  In  all  thy  ways  acknowledge  him, 
and  he  will  make  smooth  thy  paths. 

7  Be  not  wise  in  thine  own  eyes; 
fear  Jehovah  and  depart  from  evil. 

8  Healing  will  then  come  to  thy  body 
and  refreshing  to  thy  bones. 

9  Honor  Jehovah  with  thy  wealth, 

and  with  the  best  of  all  thine  income ; 

10  so  will  thy  barns  be  filled  with  plenty 
and  with  new  wine  will  thy  vats  overflow. 

11  Jehovah's  correction,  my  son,  despise  not, 
neither  loathe  thou  his  chastening ; 

12  for  whom  Jehovah  loveth,  him  he  chasteneth 
and  holdeth  him  dear,  as  a  father  his  son. 

13  Blessed  is  the  man  that  hath  found  wisdom, 
and  he  that  attaineth  understanding; 

14  for  better  is  its  accumulation  than  the  accumulation  of  silver, 
and  her  gain  (is  better)  than  the  finest  gold. 

15  More  precious  is  she  than  pearls, 
and  all  thy  jewels  do  not  equal  her. 

IG  Long  life  is  in  her  right  hand, 
in  her  left  hand  riches  and  honor. 

17  Her  ways  are  ways  of  pleasantness, 
and  all  her  paths  (are  paths)  of  peace. 

18  A  tree  of  life  is  she  to  those  that  lay  hold  upon  her, 
and  he  who  holdeth  hsr  fast  is  blessed. 


CHAP.  III.  1-35.  59 

5  Description  of  the  powerful  protection  which  God,  the  wise  Creator  of  the  world,  ensures  to 

the  pious. 

Chap.  III.  19-26. 

19  Jehovah  hath  with  wisdom  founded  the  earth, 
the  heavens  (hath  he)  established  by  understanding; 

20  by  his  knowledge  were  the  floods  divided, 
and  the  clouds  dropped  down  dew. 

21  My  son,  never  suffer  to  depart  from  thine  eyes, 
maintain  (rather)  thoughtfulness  and  circumspection; 

22  so  will  they  be  life  to  thy  soul 
and  grace  to  thy  neck. 

23  Then  wilt  thou  go  thy  way  in  safety 
and  thy  foot  will  not  stumble. 

24  When  thou  liest  down  thou  wilt  not  be  afraid, 
and  when  thou  liest  down  thy  sleep  is  sweet. 

25  Thou  needst  not  fear  from  sudden  alarm, 

nor  from  the  destruction  of  the  wicked  when  it  Cometh. 

26  For  Jehovah  will  be  thy  confidence 
and  keep  thy  foot  from  the  snare. 

6.  Admonition  to  benevolence  and  justice. 
Chap.  III.  27-35. 

27  Refiise  not  good  to  him  to  whom  it  is  due, 
when  thine  hands  have  power  to  do  it. 

28  Say  not  to  thy  neighbor :  "  Go  and  come  again  ;" 

or  "  to-morrow  I  will  give  it " — while  yet  thou  hast  it. 

29  Devise  not  evil  against  thy  neighbor 
while  he  dwelleth  securely  by  thee. 

30  Contend  with  no  man  without  cause, 
when  he  did  thee  no  evil. 

31  Imitate  not  the  man  of  violence 
and  choose  none  of  his  ways. 

32  For  an  abhorrence  to  Jehovah  is  the  deceiver, 

but  with  the  upright  he  maintaineth  true  friendship. 

33  Jehovah's  curse  dwelleth  in  the  house  of  the  wicked 
but  the  home  of  the  just  he  blesseth. 

34  If  he  scorueth  the  scorners, 
to  the  lowly  he  giveth  grace. 

35  Honor  shall  the  wise  inherit, 
but  shame  sweepeth  fools  away. 

GRAMMATICAL    AND   CRITICAL. 

Ver.  6. — [The  idea  of  the  verb  '^K'"  is  not  that  of  gnidaDce  [E.  V.:  "shall  direct  thy  paths"],  bnt  that  of  makiDf 
straight  (Stuart),  or.  perhaps,  better  still,  making  smooth  (Fuerst,  De  W.,  Kamph.). — A.] 

Vers.  7,  8. — [^nn"  7K.  the  "dehortative  "  use  of  the  Jussive,  Bott.,  §964,  8;  while  in  ver.  8  we  have  an  example  of  the 
"desponsive"  use — it  shall  be. — n'')ty7.  For  the  doubling  of  the  T  by  Dagesh  see  Bott.,  §392  c.  He  explains  it  as  "mi- 
metic for  greater  vigor."    Some  texts  carry  this  even  into  the  succeeding  \  §  885,  A.    Fuerst  (Lex.,  sitb  verba)  pronounces 

it  unnecessary  to  change  the  vocalization  as  proposed  by  some  commentators  and  preferred  by  ZiJCKlER,  and  agrees  with 
Uhbreit  in  bis  view  ol  the  meaning. — A.] 

Ver.  l'.i. — In  the  ordinary  rendering,  "  even  as  a  father  Ihe  son  in  whom  he  deiii:hteth,"  or  "whom  he  holds  dear" 
[which  is  the  rendering,  e  y.,  of  the  E.  V.,  De  Wette,  Stuart,  Noyes,  Mde>8CB.],  nVT'  is  construed  as  in  a  relative  clause. 

But  then  we  should  expect  rather  the  perfect  HX^  i  and  there  should  have  been  in  the  first  clan  e  a  comparative  proposi- 

T   T 

tion  of  like  construction  with  the  one  before  us.     The  L,\X,  from  which  Htb.  xii.  5  is  ]i  ersilly  quoted  [n  rendering  which 
HoLnEN  adopts  and  defends],  appears  to  1  ave  read  ^X^'  instead  of  ^KD^,  for  it  translates  Ihe  second  clause  by  juotTTiyoi 

fie  TTavra  vibv  Of  napaBexfTOL  [scourgeth  every  son  whom  he  receiveth].     This  old  variation,  however,  nprears  to  owe  its 
origin  to  the  endeavor  to  securo  a  better  paraUelism.    [Kamph.  adepts  a  slightly  different  rendering,  which  makes  the  lat' 


6U 


THE  PEOVERBS  OF  SOLOMON 


ter  part  of  the  clau>!e  relative,  bat  makes  the  relfitive  the  subject  and  not  the  object  of  the  verb,  thus  obviating  the  objec- 
tion in  regaid  to  tense  ;  atid  (dealeth)  as  a  father  (who)  wisheth  well  to  his  son.     Tbe  Jl{<  for  J^X  Jit  the  beginning  of  the 

Terse  is  explained  by  Butt.,  I  362,  3,  &a  the  result  of  assimilation  to  the  subsequent  HK- — A.J 

Ver,  18. — In  the  Hebrew  "ItS^XD  ri'DDHl  the  plural  D' JD/l  is  employed  distribntively,  or,  as  it  were,  of  undefined 

T  '-.  :      T     .-  .        : 

individuals,  for  which  reason  its  predicate  stands  in  the  singular;  comp.  Gen.  xlvii.  3;  Num.  xxiv.  9;  Gesen.,  Lehrgeb.,  p. 

Tlo;  EWALD,  g30'J,  a  [BijTT.,  ^'02,  8J 

Ver.  2ti. — The  3  in  17DD3  is  the  so-called  3  essentiiBt  which  serves  for  the  emphatic  and  strengthened  introductioa 
of  the  predicate,  as,  e.g.,  in  '^1^3,  Ex.  iviii.  4  (Gesen.,  Lehrgeb.,  839,  Ewald,  Lehrb^  217  f.). 

Ver.  27. — "When  thy  hands  have  power  to  do  it ;"  literally  ■*  when  thy  hands  are  for  God."  With  this  phrase  com- 
pare T  SxS  iy%  Gen.  xxxi.  29,  Micah  ii.  1,  or  1"  SxS  TX.  Deut.  xxviii.  32;  Neh.  v.  5.  [The  weight,  both  of 
lexicographiciil  and  esegetical  authority,  is,  and,  we  think,  plainly  should  be,  against  this  view  of  the  author.  See,  e-  g.^ 
Gesex.  and  FtJERSx;   7X  has  assigned  to  it  distinctly  the^iguificatioti  "strength,"'  the  abstract  quality  corresponding  to  the 

concrete.  "  the  stroug."  i.e.,  God.     It  belongs  to  the  power^it  is  in  the  power].     Inasmu''h  as  in  these  idioms  the  singular 
T  always  occurs,  the  K'ri  reads  in  our  passage  also  IT.  and  the  LXX  for  tbe  same  reason  bad  translated  rj  \tip  <rov  f  tho 

translation  being  a  free  one;  Frankel,  Vorstudien  zur  Septuaginta,  p.  239].     Vet  there  is  no  grammatical  reason  whatever 
for  the  change. 

Ver.  28. — [-TVI/,  K'thibh,  another  distributive  plural,  where  the   K'ri  has  a  singular;  see  Bott  ,  g^  702,  d — 886,  c. 

-A.] 

Ver.  30. — [Holden  translates  the  last  clause  *'Burely  he  will  return  thee  evil,"  because  the  ordinary  rendering  "gives 

to  the  word  70i  the  sense  of  doing  or  performing,  which  it  seems  never  to  bear,  but  always  that  of  returning,  requiting, 

-  T 

rfcompensing.^^    The  primary  import,  however,  seems  to  be  to  collect,  to  complete,  which  fact,  together  with  the  tense.  Jus* 
tiller  the  almost  entire  unanimity  which  sustains  the  ordinary  rendering. — A.] 


EXEGETICAL. 

1.  The  close  connection  between  this  group  of 
admonitions  and  chap.  ii.  appears  at  once  exter- 
nally in  the  resuming  of  the  address  "  My  son  " 
(ii.  1),  which  recurs  three  times  in  chap  iii  ,  vers. 
1,  11,  21, — without,  however,  for  that  reason, 
introducing  in  each  instauceanew  paragraph;  for 
in  ver.  11  at  least  the  series  of  admonitions  begin- 
ning in  ver.  1  continues  in  its  former  tone  with 
out  interruption  (comp.  especially  ver.  9), — and 
agnin  the  new  commencement  in  ver.  21  does  not 
equal  in  importance  that  in  ver  19  sq.,  or  that 
iu  ver.  27  sq. — Hitzig  maintains  that  vers.  22-26 
are  spurious,  inasmuch  as  the  promise  of  reward 
which  it  contains,  after  the  earlier  briefer  sug- 
gestions of  virtue's  reward  iu  vers.  4,  6,  8,  10, 
.-leems  tedious  and  disturbing ;  inasmuch  as  their 
style  of  expression  appears  tame,  prosaic,  and 
even,  in  some  degree,  clumsy;  inasmuch  as  there 
may  be  detected  in  them  traces  of  a  strange  and 
later  idiom  [e.  g.,  the  jni  D'TI  [life  and  grace] 
in  ver.  22  ;  the  T\Xt!  [destruction]  in  ver.  25  , 
the  13^0  [from  the  snare]  in  ver.  26);  and 
finally — the  thing  which  appears  in  fact  to  have 
given  the  chief  impulse  to  bis  suspicion — inas- 
much as  from  the  omission  of  these  five  verses 
there  would  result  another  instance  of  the  deci- 
mal grouping  of  verses  before  we  come  again  to 
the  address  to  the  "children  "  of  wisdom  in  chap, 
iv.  1,  just  as  before  the  'JS  [my  son]  in  vers.  11 
and  21  was  repeated  in  each  case  after  ten 
verses.  But  since  no  kind  of  external  testimony 
Ciin  be  adduced  in  support  of  this  assumption  of 
an  interpolation,  while,  on  the  other  hand,  a  ver- 
sion as  old  as  the  LXX  contains  the  verses  en- 
tire, the  suspicion  appears  to  rest  on  grounds 
wholly  subjective,  and  to  be  supported  by  rea- 
sonings tiiat  are  only  specious.  This  is  espe- 
cially true  of  the  fact  that  there  are  in  each  in- 
stance ten  verses  between  the  first  addresses, 
"  my  son," — which  loses  all  its  significance  when 
we  observe  that  in  chap.  i.  the  same  address  re- 


curs at  much  shorter  intervals, — that  between 
the  "  my  son  "  in  chap,  ii  1  and  the  first  in  the 
third  chapter  there  are  no  less  than  22  verses, — 
and  that  finally  the  paragraphs  or  "  strophes  " 
formed  by  the  repetition  of  this  address  in  the 
two  following  chapters  (iv.  10  sq.;  iv.  20  sq.;  v. 
1  sq.)  are  by  no  means  of  equal  length,  and  can 
be  brought  into  uniformity  only  by  critical  vio- 
lence (the  rejection  of  chap.  iv.  16,  17  and  27). — 
If  we  therefore  cannot  justify  Hitzig's  endeavor 
to  produce  by  the  exclusion  of  several  verses  a- 
symmetrical  external  structure  for  our  chapter, 
(  e.,  a  division  of  it  into  three  equal  strophes,  we 
are  also  obliged  to  differ  with  him  when  he  con- 
ceives of  the  contents  as  mainly  admonitory,  in 
contrast  with  the  more  descriptive  character  of 
chap.  ii.  For  here  as  there  we  find  admonitions, 
direct  or  indirect,  to  the  securing  and  retaining 
of  wisdom  (vers.  1,  3,  5,  7,  9,  11,  21,  27  sq.)  al- 
ternating with  delineations  of  the  blessedness 
which  becomes  the  portion  of  its  possessors 
(vers.  4,  6b,  8,  10,  22  sq.,  32  sq.),  or  with 
praises  of  wisdom  itself  (vers.  13  sq.,  19  sq.). 
Especially  are  the  commencement  and  conclusion 
of  the  chapter  in  close  correspondence  with  those 
of  chap,  ii.,  and  accordingly  justify  our  concep- 
tion of  the  general  import  of  the  proverbial  dis- 
courses which  it  contains,  as  being  a  sort  of  con- 
tinuation of  the  longer  discourse  which  consti- 
tutes the  preceding  chapter.  Only  in  two  points 
do  we  find  essentially  new  material  introduced 
into  the  representation,  which  is  now  mainly  ad- 
monitory and  again  chieiiy  descriptive, — viz.,  in 
vers.  19  sq.,  where  the  protecting  and  preserving 
power  of  wisdom  is  illustrated  by  a  reference  to 
God's  creative  wisdom  as  the  original  source  and 
model  of  all  human  wisdom, — and  in  vers.  27  sq., 
where  in  the  place  of  the  previous  admonitions 
of  a  more  general  nature  there  appears  a  special 
admonition  to  love  of  one's  neighbor,  as  the  sura 
and  crown  of  all  virtues.  Therefore  (with  De- 
I.ITZSCH,  comp.  above,  Introd.,  J  15)  at  each  of 
these  points  we  begin  a  new  section. 

2.    Conlmucd  represenlalion  of  the  salutary  conse- 
quences of  a  wise  and  devout  life.     Vers.  1-18. 


CHAP.  III.  1-35. 


61 


Vers.  1,  2.    Forget  not    my    teaching. — 

The  substance  of  this  teaching  (miH,  as  in  i.  8), 
or  the  enumeration  of  the  individual  commands 
(mSD)  of  wliich  it  consists,  begins  with  ver.  3. — 
Iiength  of  days,  properly  "extension  of  days  " 
(D'n'  '^IX)  as  in  Ps.  xxi.  4),  is  a  description  of 
earthly  prosperity  as  it  is  promised  to  wisdom 
for  a  reward.  Comp.  Ex.  xx.  12  ;  1  Kings  iii.  14. 
For  that  this  long  life  is  a  liappy  one,  a  "  living 
in  the  promised  land"  (Deut.  iv.  40;  v.  30;  vi. 
2;  xi.  9;  xxii.  7;  xxx.  16),  an  "abiding  in  the 
house  of  the  Lord  "  and  under  His  blessing  (Ps. 
XV.  1;  xxiii.  6;  xxvii.  3), — this  is  plainly  assum- 
ed. Comp.  the  parallel  expression  Dl/ty  [peace] 
in  the  second  member,  which  here,  as  below  in 
ver.  17,  describes  the  safety  which  belongs  only 
to  the  pious,  the  religious  peace  of  mind  of  which 
the  ungodly  know  nothing  (Is.  xlviii.  22;  Ivii. 
21). — Vers.  3,  4.  The  first  of  the  commandments 
announced  in  ver.  1,  with  the  corresponding  pro- 
mise of  reward. — Love  and  truth. — These 
ideas  HDXl   IDfl  which  are  very  often  associated, 


in  our  Book,  e.  g.,  in  xiv. 


xvi.  6  ;   XX.  28,. 


are,  when  predicated  of  man,  the  designation  of 
those  attributes  in  which  the  normal  perfection 
of  his  moral  conduct  towards  his  neighbor  ex- 
presses itself.  TDTI,  which,  as  a  Divine  attribute, 
is  equivalent  to  mercy  or  grace,  designates  "  the 
disposition  of  loving  sympathy  with  others, 
which  rests  upon  the  feeling  of  brotherhood,  the 
feeling  that  all  men  are  of  like  nature,  creatures 
of  the  same  Gol."  This  feeling,  which  is  the 
prime  factor  in  our  moral  life  by  wliich  society 
is  constituted,  has  for  its  natural  basis  the  desti- 
tution and  defencelessness  of  isolated  man;  from 
which  springs  the  deeper  necessity  not  only  to 
augment  power  by  mutu.il  outward  help,  but  also 
by  the  interchange  of  thoughts  and  emotions  to 
effect  a  richer  development  of  spiritual  life,  and 
to  discern  what  in  one's  own  feeling  is  purely 
individual,  and  what  is  common  and  eternal " 
(Elster).  npS  then  designates  inward  truth- 
fulness, the  pectus  rectum,  the  very  essence  of  a 
true  man  opposed  to  all  hypocrisy  and  dissimu- 
lation, the  endeavor  to  mould  every  form  into 
the  closest  possible  correspondence  with  the  na- 
ture of  the  thing,  on  which  depends  all  the  relia- 
bleness and  security  of  life's  relations"  (Elstek, 
comp.  Umbreit).  The  proofs  of  a  life  regulated 
by  "love"  and  "truth,"  and  so  of  conduct  toward 
one's  neighbor,  as  loving  as  it  is  true,  a  genuine 
aX?!i}eveiv  cv  nyaTrri  [truth  in  love,  Eph.  iv.  15] 
are  suggested  in  the  following  admonitory  dis- 
course in  vers.  27  sq. — Bind  them  about  thy 
neck — not  as  talismans  and  amulets,  as  Umbreit 
suggests,  but  simply  as  costly  ornaments,  which 
one  wears  upon  the  neck  (comp.  i.  9;  alsovii.  3); 
or  again  as  treasures  which  one  will  secure 
against  loss,  and  therefore  (if  valued  like  a  sig- 
net ring,  Gen.  xxxviii.  18;  Jer.  xxii.  24)  wears 
aitached  to  a  chain  about  the  neck.  The  latter 
explanation,  to  which  Hitzig  gives  the  prefer- 
ence, seems  to  be  favored  especioUy  by  chap.  vi. 
21,  and  also  by  the  analogy  of  the  parallel  ex- 
pression "  write  upon  the  tablet  of  the  heart,"  t.  e., 
thorougiily  impress  upon  one's  self  and  appro- 
priate the  virtues  in  question  (love  and   truth — 


not  perchance  the  "commandments"  mentioned 
in  ver.  1,  of  which  C.  B.  Michaems  and  others 
here  think  without  any  good  reason) ;  comp.  Jer. 
xxxi.  33 ;  2  Cor.  iii.  3  ["To  bind  God's  law  about 
the  neck  is  not  only  to  do  it,  but  to  rejoice  in  do- 
ing it;  to  put  it  on,  and  to  exult  in  it  as  the 
fairest  ornament."  Wordsw.]. — So  Twilt  thou 
find  favor  and  good  reputation — liier.nlly, 
"and  so  find,"  etc.  (Ni'n?)  ;  the  Imper.  with  i 
consec.  stands  for  an  Imperf.  (Ewald,  Lehrb.,  235); 
for  "by  the  command  the  certainty  that  obedi- 
ence will  follow  is  promoted,"  Hitzig.  Comp.  iv. 
4;  XX.  13;  Gen.  xlii.  8;  Isa.  viii.  9;  xlv.  22. 
[BoTT.  calls  this  the  "  desponsive  "  imperative; 
see  ^  957,  6 — A.]. — "  Find  favor  or  gr.ace  '" 
(in    NYD)  as  in  Jer.  xxxi.  2  ;   1  Sam.  ii.  26  ;  Luke 

ii.  52  ;  only  thiit  in  these  passages,  instead  of 
"in  the  eyes  of  God"  (i.  e..  according  to  God's 
judgment,  comp.  Gen.  x.  9  ;  2  Chron.  xxx.  22)  the 
;  simpler  phrase  "  with  God  "  (DN.  Trapa)  is  com- 
i  bined  with  the  formula  under  discussion. — 
1  Good  reputation. — Thus  we  translate,  as 
I  Hitzig  does,  the  expression  310  /^D',  which  be- 
low in  chap.  xiii.  15,  as  in  Ps.  cxi.  10,  conveys 
the  idea  of  good  understanding  or  sagacity  [so 
the  E.  v..  Bertheac,  Kamph.  render  it  in  this 
passage  also] ;  but  here,  as  in  2  Chron. 
xxx.  20,  denotes  the  judgment  awarded  to  any 
one,  the  favorable  view  or  opinion  held  concern- 
ing any  one.  [Fcerst,  Van  Ess,  etc.,  prefer  this 
rendering,  while  Gesen.,  De  W.,  Stuart,  Noyes. 
MuENSCHER  translate  "good  success." — A.~\. 
With  (his  interpretation  the  "finding  favor" 
will  have  reference  more  to  God,  the  "finding 
good  opinion  or  favorable  judgment "  predomi- 
nantly to  men.  [Kamth..  however,  insists  that 
the  idea  is  indivisible — universal  favor.] 

Vers,  h,  6.  Trust  in  Jehovah  with  all 
thine  heart,  etc. :  the  fundamental  principle  of 
all  religion,  consisting  in  an  entire  self-commit- 
ment to  the  grace  and  truth  of  God,  with  tlie 
abandonment  of  every  attempt  to  attain  blessed- 
ness by  one's  own  strength  or  wisdom ;  comj). 
Ps.  xxxvii.  3  sq.  :  cxviii.  8,  9  ;  Jer.  ix.  22. — Re- 
gard him.  ''^J:".''>  strictly  "lake  notice  of 
him,"  t.  e..  recognize  Him  as  the  unconditional 
controller  over  all  thy  willing  and  doing.  Comp. 
the  opposite:  1  Sam.  ii.  12,  and  in  general  for 
this  pregnant  use  of  the  verb  yy  Ps.  i.  6 ; 
xxxvii.  18;  Am.  iii.  2,  etc. — Vers.  7,8.  Fear 
Jehovah  and  depart  from  evil  (comp.  xiv. 
16;  xvi.  6;  Job  i.  1  ;  xxviii.  28);  an  absolute 
contrast  to  the  first  clause  of  the  verse ;  for  he 
who  fears  God  distrusts  his  own  wisdom,  when 
this  perchance  presents  evil  and  wayward  .action 
as  something  agreeable  and  desirable  (Gen.  iii. 
5). — Healing  will  then  be  (come)  to  thy 
body.  Thus  probably  is  the  phrase  'Hn  ri?N21 
to  be  explained,  with  Bertheau  and  Hitzig, — 
for  to  express  the  idea  "healing  is  this  to  thy 
body,"  (Umbreit,  Ewald,  Elstek,  and  most  of 
the  elder  commentators)  N'n  n'.N3";  would  rather 

have  been  required. — Instead  of  ''J'pti'/  ^^Y 
navel  (which,  according  to  Umbreit,  here,  un- 
like Ezek.  xvi.  4  ;  Song  of  Sol.  vii.  3,  is  intended 
to  be  a  designation  of  the  whole  body  by  a  part 
of  special  physiological  importance)  it  will  pro- 


62 


THE  PROVERBS  OF  SOLOMON. 


bably  be  correct  to  read  I'fp;  as  a  contraction 
of  TlNty'?,  or  ^7ty3^  as  in  chap.  iv.  22.  For 
translations  as  early  as  the  LXX  and  Peshito 
express  simply  the  idea  "  to  thy  body,"  to  which 
furthermore  the  parallel  "to  thy  bones"  corres- 
ponds better  (comp  xiv.  30;  Micah  iii.  2)  than 
to  the  very  far-fetched  expression  "to  ihy 
navel." — Refreshing  to  thy  bones,  'ipt:' 
strictly  irrigation,  watering,  then  refreshing, 
invigoration  ;  here  in  contrast  with  the  "  lan- 
guishing of  the  bones"  (Ps.  xxxii.  3,  4),  i.  e., 
their  drying  up  under  a  fever  heat  or  an  inward 
anguish  of  soul,  c.  y.,  the  pangs  of  a  troubled 
conscience.     Comp.  Job  xxi.  '2i:  Is.  Iviii.  11. 

Vers.  9,  10.  Honor  Jehovah  with  thy 
riches.     The   [0  in   'IJinD   and   the   following 

phrase  -inSOri-Ss  n'C/XlO  is  certainly  not  to 
be  construed  .is  partitive,  as  though  God  was  to 
be  honored  with  a  part  only  of  one's  wealth  and 
of  the  first  fruits  of  one's  increase  (so  e.  g., 
Bertheaxi),  but  the  preposition  [0  here  ex- 
presses the  idea  of  a  coming  forth  out  of  some- 
thing, as  in  Ps.  xxviii.  7  ;  2  Kings  vi.  27.  In 
opposition  to  the  comparative  idea  which  Ew.vLO 
endeavors  to  bring  out  from  the  JO  ("more  than 
thy  wealth")  see  Hitzig  on  this  passage.  With 
regard  to  the  idea  itself  compare  passages  like 
Ex.  xxiii.  19:  Deut.  xviii.  4  sq.  ;  xxviii.  8  sq. ; 
Mai.  iii.  10-12.  That  the  offering  in  sacrifice 
the  first  fruits  of  the  field  and  of  the  other 
revenues  of  one's  possessions  or  labors  was  not 
only  enjoined  by  their  law  upon  the  people  of 
God  under  the  Old  Testament,  but  that  it  was 
also  practiced  by  other  ancient  nations  as  a 
usage  connected  with  religious  worship,  appears 
from  passages  in  classical  authors,  e.  </-.  Diou. 
SicuL.,  1..  14:  Plvt.  de  hide,  p.  377:  Pliny's 
Hist.  Nat.,  18,  2.  Comp.  in  general  Spe.nceb, 
Deleijibus  Hebrxorum  rilualihus,  p.  713,  sq.  (•■de. 
primitiarum  origine").  [Be  not  content  with  lip- 
service,  but  obey  God's  law  by  making  the  pre- 
scribed oblation  and  by  bringing  also  free-will 
oflFerings  to  Him." — Wordsw.  Oar  author's 
notes,  in  their  distinct  recognition  of  the  first 
fruits  as  required  for  and  by  Jehovah,  are  to  be 
preferred  to  his  version,  which  has  the  more  ge- 
neral hut  less  Jewisli  idea  that  "the  best"  should 
he  given — -V.] — 'With  new  wine  will  thy 
vats  overflo^v.  ?i"^3',  literally:  they  will  ex- 
tend themselves,  separate,  swell  ap  Comp.  the 
use  of  the  same  verb  \'')2  with  reference  to 
rapidly  increasing  flocks ;  Gen.  xxx.  20';  Job 
i.  10. — Similar  strong  metaphors  for  the  descrip- 
tion of  a  rich  abundance  and  the  blessing  of  the 
harvest  may  be  found,  e.g.,  Joel  iv.  18:  Amos 
ix.  13 ;   Lev.  xxvi.  .5. 

Vers.  11,12  Jehovah's  correction  despise 
thou  not.  To  the  "  despising"  (DS3  here  as 
in  the  quite  similar  passage  Job  v.  17  [from 
which  WoRUSw.  thinks  our  passage  to  be  de- 
rived]), the  "loathing"  or  "abhorring"  (]Mp) 
is  evidently  the  climax.  [In  the  E.  V.  generally 
this  distinction  between  the  two  verbs  is  very 
fairly  made;  the  prevailing  rendering  of  the 
former   being  "despise,  disdain,  reject,  refuse," 


while  that  of  the  latter  is  "loathe,  abhor."  In 
the  present  instance  the  rendering  might  easily 
be  taken  as  an  anti-climax  — A.]. — And  holds 
him  dear  as  a  father  his  son.  For  the  gene- 
ral idea  that  God's  corrections  are  essentially 
nothing  but  revelations  of  His  educating  love 
and  fatherly  faithfulness,  comp.  in  the  Old  Tes- 
tament especially  Deut.  viii.  5  ;  Ps.  cxviii.  18 ; 
Lam.  iii.  33    sq. 

Vers.  13-18.  Enthusiastic  praise  of  true  wis- 
dom, which  is  one  with  the  fear  of  God. — 
Blessed  is  the  man  that  hath  found  wis. 
dom.     The    perfect   KX3,    who  hath   found, 

T   T 

expresses  the  idea  of  permanent  possession  ;  the 
parallel  imperfect  p'i)'  (from  p1i3,  procedere ; 
therefore,  to  bring  forth,  to  bring  to  view,  to 
bring  to  pass,  comp.  viii.  3-5;  xii.  2;  xviii.  22) 
denotes  a  continually  renewed  and  repeated  at- 
taining. The  tKjin'O.tiv  ("bring  forth")  used  of 
the  scribe  "instructed  unto  the  kingdom  of 
heaven,"  Matt.  xiii.  .52,  cannot  be  compared 
directly  with  our  expression,  since  p"3ri  clearly 
contains  an  iilea  synonymous  and  not  one  con- 
trasted with  Ni'"3. — Better  is  her  accumula- 

T  T 

tion   than    the    accumulation    of   silver. 

mnD  does  not,  like  the  corresponding  term  '13 
in  the  parallel  passage,  viii.  19,  denote  what 
wisJoia  brings  by  way  of  gain,  but  the  very  act 
of  gainiijg  and  acquiring  (e/ijropsi'iaOai,  LXX). 
So  with  nnxon,  that  which  comes  with  and  in 

T  T        : 

herself,  the  gain  which  exists  in  herself.  [The 
"merchandise"  of  the  E.  V.  is  unfortunately 
obscure  and  misleading] — Than  the  finest 
gold,  y^in  signifies,  according  to  most  of  the 
old  interpreters,  the  finest  and  purest  gold 
(Vulg. :  auTum  primum).  The  etymology  leads, 
in  the  unmistakable  identity  of  the  root  ]"in  with 
that  of  the  Greek.  ;fpD'76c,  at  first  only  to  the  idea 
of  clear  or  bright  shining,  gleaming  or  glittering 
{curw^eiire).  Gold  is  therefore,  on  the  ground  of 
its  brilliancy,  named  in  the  climax  as  a  more 
precious  possession  than  silver,  to  which  in  ver. 
15  the  "pearls"  (instead  of  the  K'thibh  D"Ji3 
we  shall  be  constrained  to  give  an  unqualified 
j:irefercnce  to  the  K'ri  D'J'Ji!,  comp.  viii.  11  ;  xx. 
15:  xxxi.  10,  etc.)  supply  the  culmination  in 
the  series,  and  the  generalizing  term  "all  thy 
jewels"  includes  the  three  specified  items  with 
all  similar  articles  of  value.  Comp.  viii.  11 ; 
Job  xxviii.  18,  where  our  verse  recurs  almost 
literally.  In  the  latter  passage  (Job  xxviii. 
15-19)  besides  silver,  gold  and  pearls,  various 
other  gems,  c  y.,  onyx,  sapphire,  coral,  amber, 
topaz,  etc.,  are  mentioned  as  falling  far  below 
the  value  of  wisdom.  In  the  LXX  there  appear 
both  in  ver.  15  and  in  16  amplifying  additions, 
in  respect  to  which  Hitzig.  while  not  regarding 
as  original  the  double  clause  interpolated  in  ver. 
15  between*  the  two  members:  ovk  avTirnacerat 
ai<TTi  oi'fifv  TztiVTjfjSv.  Er;  vuorot;  iariv  Traatv  Tuiq 
()yi^nvmv  avTiQ  [no  evil  thing  competes  with  her. 
She  is  well  known  to  all  those  tliat  approach 
her],  yet  considers  it  as  resting  upon  an  interpo- 
lation that  had  already  made  its  way  into  the 
Hebrnw  text.  The  supplement  added  to  rer.  16: 
in  Ttih  G-Ouarni;  tivTij^  hn-npehcTai  ^tKatoui'VTi,  vdaov 
i^i  nal  iXcoi'  i-l   yXCiaaii:  ipopei    [from   her  mouth 


CHAP.  III.  1-35. 


63 


proceedeth  righteousness,  law  and  mercy  doth 
she  bear  upon  her  tongue]  Heidenheim  regards 
as  the  gloss  of  an  Alexandrian  Jew,  who  de- 
signed with  ir.  to  oppose  certain  Pharisaic  inter- 
pretations (?). —  Long  life  is  in  het  right 
hand,  etc.  Wisdom  here  appears  personified, 
endowed  with  a  human  body  and  members, — 
and  in  ver.  IG  at  first   in  a  general  way,  in  ver. 

17  so  that  she  is  represented  as  walking,  in  ver. 

18  so  that  she  appears  standing  like  a  tree,  that 
dispenses  shade  and  precious  fruits,     nj'0'3  and 

n7lX0ty3  in  ver.  16  are  at  any  rate  not   to  be 

T  ;   :  * 

translated  "  at  her  right  hand,"  and  •'  nt  her  left 
hand "  (so  Luther  and  many  old  interpreters, 
conforming  toPs.  xvi.  8;  xlv.  9;  ex.  5),  but  "  m 
her  right  and  left  hand,"  in  accordance  with 
Ps.  xvi.  11;  Is.  xliv.  20,  where  the  preposition 
3  expresses  the  same  idea. — "  Long  life,"  liter- 
ally, "length  of  days,"  as  above,  in  ver.  2, 
from  which  passage  the  LXX  has  here  repeated 
aho  the  phrase -'Kai  irr/  ^ufir." — Riches  and 
honor,  as  in  viii.  18;  xxii.  4.  "The  blessings 
which  wisdom  offers  are  appropriately  distributed 
between  the  hands,  according  to  their  essential 
ilifference.  The  right  hand  is  regarded  as  the 
nearer;  and  that  one  live  is  the  foundation 
for  his  becoming  rich  and  honored,  as  health  is 
a  condition  preliminary  to  the  enjoyment  of 
prosperity.  Compare  accordingly  the  arrange- 
ment in  1  Kings  iii.  11-14"  (HtTzio).  [.\n  over- 
f;inciful  elaboration  of  the  simple  idea  of  ttie 
passage. — .\.]. — All  her  paths  are  (paths  of) 

peace.  Dl^iy  can  be  regarded  as  a  genitive,  in 
which  case  the  construction  is  the  same  as  in 
Ps.  xlv.  6  (according  to  the  interpretation  which 
is  probably  correct),  Ps.  xxx.  7;  Lev.  vi.  3,  etc.; 
conip.  Gesenius,  Gramm.  1 121,  6  ;  Naec.elsb.^ch, 
I  U4,  g.  ; — or  as  a  nominative,  "her  paths  are 
peace,"  i.  e.,  peaceable,  peaceful,  instead  of 
strife  and  alarm  offering  pure  peace  and  joy  (so 
nearly  all  recent  commentators,  with  the  excep- 
tion of  U.MBREiT  and  Elster,  who  seem  with  good 
reason  to  prefer  the  former  view).  A  tree  of  life 
wisdom  is  called  in  ver.  18,  as  in  chap.  xi.  30  the 
"  fruit  of  the  righteous"  is  described  by  (he  same 
figurative  expression,  in  xiii.  12  the  fulfilment 
of  an  ardent  desire,  and  finally,  xv.  4,  "teniper- 
ateness  of  the  tongue."  The  expression  doubt- 
less contains  an  allusion  to  the  tree  of  life  men- 
tioned by  Moses  in  Gen.  ii.  9;  iii.  22.  although 
there  the  definite  article  stands  before  D"n,  be- 
cause it  was  intended  to  designate  the  particu- 
lar tree  bearing  this  name  in  Paradise.  The 
^'Tin  I'J^  of  Genesis  and  the  D"n  ]•)?  of 
Proverbs  are  therefore  related  to  each  other  as 
the  familiar  o  vide  ~ov  avdpurron  of  the  Gospels  to 
the  I'/'of  a\diii',i-itv  without  the  article  in  John 
V.  27.  Elsteu,  without  reason,  attempts  to  deny 
altogether  the  reference  to  Gen.  ii.  9,  and  to 
make  the  expression  parallel  with  other  figura- 
tive representations,  like  "fountain  of  life,"  rtr. 
In  his  observation  that  the  figure  of  the  tree  in 
this  passage  is  based  upon  the  previous  personi- 
fication of  wisdom,  and  that  Sol.  Song,  vii.  9  is 
therefore  to  be  compared,  Hitzig  is  certainly 
right  (comp.  also  passages  like  Is.  Ixi.  3  ;  Jer. 
xvii.  8;  Ps.  i.  3;  xcii.  12).     We  must,  however, 


regard  as  less  pertinent  the  other  proposition  of 
the  same  commentator,  according  to  which  the 
tree  of  life  in  our  passage  corresponds  not  only 
with  the  tree  of  the  same  name  in  Paradise,  but 
at  the  same  time  also  with  the  tree  of  knowledge 
(Gen.  iii.  3),  and  so  exhibits  the  identity  of  the 
two  trees  of  Paradise.  For  as  a  thoroughly 
practical  demeanor,  consisting  in  the  fear  of 
God  and  obedience  (see  i.  7)  the  true  wisdom  of 
the  Book  of  Proverbs  unquestionably  presents 
as  complete  a  contrast  to  all  assuming  and 
"devilish"  wisdom  from  beneath  (James  iii.  15) 
as  the  tree  of  life  in  Paradise  to  that  of  know- 
ledge.— And  he  who  holds  her  fast  is 
blessed.  See  critical  notes.  See  also  below, 
notes  on  chap.  xv.  22. 

3.  Description  of  the  wisdom  of  God  that  created 
the  worlds  as  the  mightt/  protector  of  him  that  fears 
God:  vers.  19-20. — Jehovah  hath  with  wis- 
dom founded  the  earth,  etc.  A  connection 
undoubtedly  exists  between  this  allusion  to  the 
divine  archetype  of  all  human  wisdom  and  what 
has  been  before  said,  so  far  forth  as  the  paradi- 
siacal tree  of  life  of  primitive  time  seems  to  have 
called  to  the  mind  of  the  author  the  creation  of 
the  world,  and  therefore  atforded  him  occasion  for 
the  brief  delineation  of  the  creative  wisdom  of 
God  that  lies  before  us,  of  which    the  passage, 


chap. 


sq.,  is   only  a  fuller  development 


(comp.    also    Job    xxviii.     12     sq. ;    Ecclesiast. 
xxiv.  2sq.).     Yet  if  the  connection  were  really 
as  close  as   it  is    commonly  regarded    (e.  g.,  by 
Bertheau,  who  finds  in  vers.  19,  20  the  conclu- 
sion of  the  series  of  thoughts  beginning  in  ver. 
11  ;  by  Elster,  who  discerns  here  "  in  a  certain 
sense  a  metaphysical  confirmation  of  the  fore- 
going;" and  in  general  also  by  Hitziq,  etc.),  the 
demonstrative    conjunction   "3   (for)    would    un- 
questionably stand  at  the  beginning  of  the  19th 
verse ;   this,    however,    is    wanting   both   in   the 
original  text  and  in  the   older  versions,  and  was 
first   introduced  by  Luther.     Therefore  as   the 
words  stand,  with  an  emphatic  prefixing  of  the 
subject  "Jehovah  "  (as  at  the  commencement  of 
many    Psalms,    e.  g.,    Ps.    xxvii. ;  xcvii.;  xcix., 
etc.).  they  are    evidently  designed   not  so  much 
to  serve    as   a   continuation    of  representations 
already  begun,  as  for  the  introduction  of  ideas 
essentially  new, — and  these  new  thoughts  are  the 
promises  contained  in  vers.  21-26,  of  the  divine 
protection  and  blessing,  of  which  the  wise  man, 
/.  e.,  he  who  acts  and  walks  in  accordance  with 
this  divine  wisdom,  will  infallibly  have  the  full 
enjoyment.     Furthermore,  comp.,  with  reference 
to  the  idea   of  the  conformity  of  the    practical, 
ethical  wisdom  of  man  with  the  absolute  creative 
wisdom    of  God,   the   "  Doctrinal   and    Ethical  ' 
notes. —With    wisdom.      nnon3,    literally 
"through"  wisdom,  (.   e.,  not   merely   with   the 
manifestation  of  wisdom  as  an  attribute  of   His. 
but  by  means  of  the  personal,  essential  wisdom, 
as  an  independent,  creative  power  indwelling  in 
Him   from    eternity,   comp.  viii.  22  sq.     In   tlie 
same   hypostatic   sense,  therefore,  are   also   the 
interchangeable  ideas  of  "understanding"  njUjI 
ver.  19  1.  c,  and  "knowledge"  n>n  in  ver.  20, 
to  be  understood.      [With   this  view  of  the  au- 
thor Bertheau  agrees,  so  Trapp  and  some  others 
of  the  old   English   expositors  :  Scott,   Holden 


64 


THE  PROVERBS  OF  SOLOMON. 


suggest  it  as  possible ;  while  Stuart,  Mden- 
SCHER  and  others,  judging  more  correclly,  we 
thinlf,  find  here  none  of  tliose  personal  attributes 
which  are  so  conspicuous  in  chap.  viii.  and  there 
so  clearly  shape  the  interpretation — A.].  On 
ver.  19  comp.  in  addition  ,Jer.  x.  12,  and  on  ver. 
20,  Gen.  i.  0  sq.;  ii.  0. — Did  the  seas  divide. 
The  perf.  yp3J,  "  they  have  divided,"  refers  to 
the  primary  creative  act  of  the  divi.=ion  once 
for  all  of  the  masses  of  water  above  and  beneath 
the  firmament.  Gen.  i.  6  sq.,  while  the  imperf., 
'3J.'^\  relates  to  the  constantly  repeated  and  still 
continued  emptying  of  the  clouds  in  rain,  as 
a  consequence  of  that  sundering  of  the  waters 
which  belongs  to  the  history  of  creation.  [The 
E.  V.  loses  this  distinction  and  refers  both  to  the 
present,  "  are"]. 

Vers.  21,  22.  My  son,  never  suffer  to  de- 
part from  thine  eyes,  etc.  ^ij?'  7j;  (for  which, 
perhaps,  in  conformity  with  iv.  21  we  ouglit  to 

read    '.IT)    signifies   literally,    "there  must  not 

escape,  slip  aside"  (from  Tn)  deflezit,  a  via  de- 
dinavit).  As  subjects  for  the  plural  verb  we 
usually  find  supplied  from  the  preceding,  es- 
pecially from  ver.  1  sq.,  the  idea  "my  doc- 
trines, my  commands,"  [as  in  the  E.  V.  and 
the  commentaries  of  Stu.\rt,  Muenscher  .and 
others].  But  this  is  plainly  quite  too  far-fetched. 
It  is  simpler,  with  Umbreit.  Hitzig,  etc.,  to  con- 
ceive of  the  following  hcmislioli,  "thoughtful- 
ness  and  circumspection,"  as  at  the  same  time 
subjects  of  the  verb  in  Ihe  first,  and  to  ex- 
plain their  omis-ion  in  the  former  clause  to 
which  they  should  properly  have  been  attached, 
on  the  ground  of  the  peculiar  vivacity  of  the 
representation.  This  liveliness  of  expression 
can  in  some  measure  be  preserved  in  our  version 
by  a  "ratlier"  after  tlje  verb  of  the  second 
clause. — Maintain  thoughtfulness  and  oil- 
cumspection.  The  more  uncommon  iTi^ip 
(comp.  above  ii.  7)  stands  here  instead  of  HDIin 
(wisdom)  ver.  19,  and  also  the  less  frequent 
n3tD   instead   of  nj'^n    which   occurs  there,  in 

T-  :  T        : 

order  to  suggest  the  difference  between  the  abso- 
lute wisdom  and  insight  of  God  and  the  corres- 
ponding attributes  of  man.  The  LXX  instead 
of  the  present  order  appear  to  have  found  the 
reverse,  as  they  translate  3ovXi/v  koI  Hviuav. 
Comp.  Heidenheim  (as  above  cited). — So  v^ill 
they  be  life  to  thy  soul,  etc  In  reply  to 
Hitzig's  disparagement  of  the  genuineness  of 
vers.  1'l-2^,  see  remai'ks  above,  at  tlie  commence- 
ment of  the  exegesis.  With  respect  to  the 
thought  of  ver.  22  f.  c,  comp.  above  vers.  2,  16, 
18 ;  also  iv.  22 ;  viii.  35,  etc.  For  last  clause 
comp.  i.  9 ;  iii.  3. 

Ver.  23.    Then   ■wilt    thou    go   thy  vray 

in  safety.  DDDT,  in  security,  free  from  care, 
full  of  trust  and  good  confidence,  as  below  in 
ver.  29.  ["Thou  slialt  ever  go  under  a  double 
guard,  the  '  peace  of  God'  within  thee  (Phil, 
iv.  7)  and  the  'power  of  God '  without  thee. 
(1  Pet.  i.  5)." — Trapp. — For  illustrations  drawn 
from  travellers'  experience  near  Jerusalem, 
see    Thovson's   Land  and  Book,   I.,    109. — .\  ]. 


The  simple  n02  is  used  in  the  same  way  in 
chap.  X.  9.  For  ver.  23  1.  c.  compare  Ps.  xci. 
12,  for  the  whole  verse  Prov.  iv.  12. — Ver.  24. 
■When  thou  liest  down.  The  imperf.  iJCil 
in  the  first  member  probably  designs  to  express 
the  idea  of  "laying  one's  self  down  to  rest," 
while  the  following  perf.  T^'22U\  would  designate 
the  efiFect  and  consequence  of  this  act,  the  reclin- 
ing and  sleeping.  Thus  most  interpreters  have 
correctly  judged.  Hitziq  amends  according  to 
the  LXX  :  32^ri  DX,  if  thou  sittest,  which  is 
plainly  needlessly  arbitrary.  For  the  thought 
comp.  furthermore  chap.  vi.  22;  Deut.  xxviii. 
66. — Ver.  2.5.   Thou  needest  not  fear  from 

sudden  alarm.  NTP^Sx  literally  fear  thou 
not.     Since  however  the  IX  in  ver.  23   still  has 

T 

its  effect,  the  expression  is  not  to  be  taken  merely 
as  an  admonition,  but  at  the  same  time  as  a  de- 
scription of  the  future  condition  (Ewald,  Lehr- 
biic/i  310,  a).  [BoTT.  ^  964,  a,  classes  it  with 
the  "permissive  negatives"]. — Nor  from  the 
destruction  of  the  'wicked.  D'yiii"}  TINB 
the  old  commentators  utianimously  regard  as 
active;  the  onset  of  (he  wicked,  the  storm  which 
they  raise  against  the  pious  [procella  quam  impii 
excitant,  Chr.  B.  Miciiaelis).  So  recently  Hit- 
zig, while  nearly  all  other  modern  interpreters 
since  Dodeklein  prefer  the  passive  conception; 
the  storm  or  destruction  that  will  sweep  away 
the  wicked.  A  positive  decision  is  probably 
not  possible.  Yet  the  parallel  in  Ps.  xxxv.  S, 
seems  to  favor  the  latter  view  [which  is  adopted 
also  by  Stuart  and  Muenscher].  With  refer- 
ence to  the  subject  compare  further,  for  claus-> 
a,  Ps.  xci.  5;  Prov.  i.  27  ;  xxiv.  22;  and  for  '/. 
Job  V.  21. — Ver.  26.  For  Jehovah  will  be 
thy  confidence  :  literally,  will  be  in  thy  con- 
fidence. 7D3  is  here  unquestionably  trust,  con- 
fidence, as  in  Job  viii.  14;  xxxi.  24;  Ps.  Ixxviii. 
7.  The  signification  "loins,  side,"  which  the 
Vulgate  has  given  to  the  expression  {^^Domimts 
rrit  in  latere  tuo  '")  and,  in  imitation  of  this,  e.g., 
ZiEGLER,  Muentingue,  ctc,  agrcos  indeed  with 
passages  like  Job  xv.  27;  Lev.  iii.  4,  10;  xv.  4, 
etc.,  but  not  with  the  one  before  us. — And  keep 
thy  foot  from   the   snare.     The  substantive 

nSv,  snare — for  which  more  usually  typIO  or  n3 
— occurs  only  here,  is  not,  however,  for  that, 
reason  necessarily  to  be  regarded,  as  Hitzig 
would  have  it,  as  a  sign  of  a  later  phraseology. 

4.  Admonition  to  benevolence  and  justice :  Vers. 
27-35.  A  connection  of  tbis  exborlation  with 
some  more  specific  point  in  tlic  foregoing  (with 
ver.  21  or  ver.  20,  e.  g.,  as  Hitzig  suggests,  as- 
suming vers.  22-26  to  be  spurious)  need  not  be 
attempted,  since  the  whole  of  Ibis  brief  section 
definitely  enough  distinguishes  itself  from  the 
longer  series  of  proverbial  discourses,  as  an  in- 
dependent and  peculiar  whole. — Refuse  not 
good  to  him  that  deserves  it :  literally, 
"  hold  not  good  back  from  its  master,"  .-.  c,  from 
him  to  whom  it  belongs  ["either  by  Ihe  law  of 
equity  or  of  charity,"  Trapp, — "whether  upon 
Iheir  deserving  or  upon  their  need,"  Bp.  Hai.i.], 
him  who  is  at  the  same  time  deserving  and  n^edy 


CHAP.  III.   1-35. 


Go 


(LXX  :  ev  TToieli'  ivSey). — Ver.  28.  And  yet 
thou  hast  it :  literally,  and  it  is  yet  with  tbee 
on  hand,  there  is  yet  a  store  [there  is  with 
thee].  The  LXX  adds  to  this  admonition  lo 
ready  giving  and  to  quick  relief  (according  to 
the  principle:  bis  dat  qui  cilo  dat,  "  lie  gives  twice 
who  gives  quickly"),  the  words  appropriate  in 
themselves,  '^  ov  }afj  oldar  ri  Tt^erat  i]  kTrtnlaa'' 
(for  thou  knowest  not  what  the  morrow  shall 
bring  forth),  which,  however,  occur  in  their  , 
original  place  in  chap,  xxvii.  1. — Ver.  29.  De- 
vise not  evil.     The  verb   E?'^n   here  as  in  vi. 

—  T 

14,  18;  xii.  20;  xiv.  22,  expresses  the  idea  of 
cctitriving,  and  that  as  a  development  of  the 
idea  of  "forging"  (Ez.  xxi.  30)  and  not  that  of 
"ploughing"  (as  Ewald,  following  some  older 
interpreters,  maintains). — Ver.  30.  'Without 
cause,  Heb.  Djn,  LXX,  /idrr/v,  comp.  Supsdv 
in  .John  xv.  25.  What  is  meant  by  this  "con- 
tending without  cause"  is  made  more  apparent  in 
the  2d  member.  In  regard  to  the  ethical  signifi- 
oance  of  this  precept  comp.  "Doclrinal  and 
Ethical  "  notes,  No.  3. — Ver.  31.  Emulate  not 
the  man  of  violence.     For  this  signification 

of  Kilpn-^X,  which  is  found  as  early  as  the  Vul- 
gate [ne  stmuUris  hominem  injustum),  the  strongest 
support  is  the  parallel  thought  in  the  2d  mem- 
ber ;  while  unquestionably  in  passages  like  Ps. 
xKxvii.  1;  Ixxiii.  3;  Prov.  xxiv.  1,  the  expres- 
sion 3  X3p  denotes  rather  a  "falling  into  a  pas- 
sion" about  some  one,  a  "being  envious."  Yet 
comp.  Prov.  xxiii.  17,  where  the  meaning  plainly 
resembles  iliat  before  us.  [The  difference  among 
these  expositors,  we  think,  is  more  seeming  than 
real.  Thus  Stuart  renders,  "Be  not  envious  to- 
ward," etc.,  and  explains  "do  not  anxiously  covet 
the  booty  which  men  of  violence  acquire ;"  Muen- 
SCHEK  renders,  "Envy  thou  not  the  man,"  etc., 
and  explains.  "Do  not  be  offended  by  the  success 
and  prosperity,"  etc.,  "  so  as  to  imitate,"  etc. — 
A.] — And  choose  none  of  his  \ways.  For 
in^n  the  LXX  {/J>/6i  ^rj/Micric)  must  have  read 
innn,  a  reading  which  Hitziq  is  disposed  to 
accept  as  the  original.  But  how  easily  could 
this  change  be  introduced,  following  as  a  standard 
Ps.  xxxvii.  1,  or  Prov.  xxiv.  19,  where  no  doubt 
innn  stands  as  the  only  appropriate  reading! 

Vers.  32-35  supply  a  ground  in  the  first  instance 
for  the  counsels  contained  in  vers.  27-31,  but  fur- 
ther in  general  for  those  of  the  %vhole  chapter: 
thus  ver.  35  in  particular,  by  its  contrasting  the 
comprehensive  terms  "fool"  and  "wise,"  reveals 
a  far  reaching  breadth  and  compass  in  its  refer- 
ence, like  the  similar  expressions  at  the  close  of 
the  1st  and  2d  chapters. — An  abhorrence  to 

Jehovah  is  the  deceiver. — IwJ,  properly  the 
"  perverse,"  he  who  is  deceitfully  crooked  and  se- 
cret (comp.  ii.  16),  and  so  is  in  direct  contrast 
with  the  "upright"  or  straightforward.  [n3>Mj1, 
which  in  the  E.V.  is  always  translated  by  "abom- 
ination," or  some  cognate  term,  is  often  used  in 
other  sacred  books  of  idolatry.  In  the  twenty  or 
more  passages  in  the  Book  of  Proverbs  in  which 
(he  word  is  found  it  has  this  signification  in  no 
single  instance.  "It  would  seem,"  says  Wonns- 
woETH,  m  loc,  "  as  if,  when  Solomon  wrote  the 
5 


Proverbs,  he  regarded  idolatry  as  a  thing  impossi- 
ble. He  therefore  left  out  idolatry  as  the  Greek 
Legislator  omitted  parricide  from  his  code — .as  a 
thing  too  monstrous  to  be  contemplated.  And  yet 
Solomon  himself  afterwards  foil  into  idolatry," 
^tc. — A.]. — With  the  upright  he  maintains 
true  friendship. — Literally,  ■■with  the  upright 
is  his  secret  compact"  (HID),  his  intimacy,  his 
confidential  intimacy.  Comp.  .Job  xxix.  4;  Ps. 
XXV.   14.— Jehovah's  curse    dwells   in   the 

house  of  the  wicked.— Comp.  the  nb.X,  the 
cursing  which,  according  to  Zech.  v.  4,  will  take 
possession  of  the  house  of  the  wicked,  and  destroy 
it  (in  accordance  with  Dent,  xxviii.  17  sq.);  and 
for  the  term  mso,  Mai.  ii.  2  (and  Kohler  on 
both  passages). 

Ver.  34.  If  he  scorneth  the  scorners. — To 
this  hypothetical  protasis  the  apodosis  is  not 
found  in  ver.  35,  as  Bebtheau  [and  Stuart] 
hold,  but  immediately  after,  in  the  second  clause 
of  ver.  34.  As  in  Job  viii.  20 ;  Lam.  iii.  32, 
there  is  an  argumeritum  a  contrario.  Comp.  our 
mode  of  conslructing  propositions,  with  '-while 
on  the  one  hand — so  on  the  other."  For  the 
sentiment  of  the  1st  member,  comp.  Ps.  xviii.  26; 
for  that  of  the  whole  verse  the  passages  in  the 
N.  T.  which  cite  freely  from  the  LXX,  1  Pet.  v. 
5 ;   James  iv.  C,  and  also  above,  i.  26  sq. — Ver. 

35.  Shame  s-weeps  foois  a-way. — [iSp  D'lD 
literally  "  shame  lifts  up,"  i.  c,  in  order  to  sweep 
away  and  destroy  them :  Comp.  Ez.  xxi.  31;  Is.  Ivii. 
14,  and  the  corresponding  use  of  Ntyj,  tollere= 
auferre  ;  Is.  xli.  16;  Job  xxvii.  21.  The  expres- 
sion p 'p,  ignominia,  properly  levilas  (lightness), 
at  once  reminds  us  directly  of  the  familiar  figure 
of  chaff  whirled  away  by  the  wind  ( Ps.  i.  4  ;  Is. 
xvii.  3  ;    xxix.  5,  etc.).     Therefore  we   need   not 

take  C'^O  as  the  predicate  of  D'Vp3  (fools)  and 
translate  it  by  suscipiunl  in  the  sense  of  "  gather 
up,"  "carry  away,"  as  Hitziq  does,  following 
the  LXX,  Targ.,  Vatael.,  and  Rosenmuellkk 
[so  NoYES,  Muenscher,  Wobusw.,  while  Dk 
Wette,  Stuart,  etc.,  agree  with  cur  author — A.]; 
although  the  distributive  use  of  the  participle  in 
the  singular  instead  of  the  plural,  would  have  a 
sufficient  parallel  in  the  passage  already  ex- 
plained, chap.  iii.  18  b. 

DOCTRINAL  AND  ETHICAL. 

1.  *^Wisdo7n  is  life  and  gives  life.^'  This  propo- 
sition, which  finds  its  most  pregnant  utterance 
in  ver.  18,  and  is  formulated  as  a  sort  of  Epitome 
of  the  whole  chapter,  is  especially  in  ilie  first 
admonitory  discourse  (vers.  1-18)  expressed  in 
manifold  ways  and  exhibited  in  its  bearing  upon 
the  most  diverse  relations,  those  of  the  present 
life  first.  Above  all  it  is  long  life,  to  which 
walking  in  true  wisdom  aids  (ver.  iii.  16),  and 
this  for  this  reason, — because  such  a  course  is 
the  indispensable  condition  of  physical  as  well  as 
spiritual  health, — or  because,  as  ver.  8  expresses 
it,  ■'  the  wise  findeth  health  for  his  body  and  re- 
freshing for  his  frame."  He  who  is  truly  wise 
aims  infallibly  at  the  needful  temperance,  and  a 
prudent  self-restraint  in  his  physical  and  mental 


66 


THE  PROVERBS  OF  SOLOMON. 


regimen,  and  thereby  promotes  healtli.  his  in- 
ward and  oulward  well-being  in  the  highest  pos- 
sible degi-ee.  He  contributes  by  his  obedient 
subjection  to  the  Divine  grace,  to  the  emancipa- 
tion of  his  noblest  spiritual  powers  and  capaci- 
ties,— secures  these  as  well  as  the  functions  of 
his  bodily  organization  against  morbid  excite- 
ment or  torpidity,  and  so  develops  generally  his 
entire  personal  life,  body,  mind  and  spirit,  to  its 
normal  harmony,  and  the  most  vigorous  mani- 
festation possible  of  its  diverse  and  cardinal  ac- 
tivities. He  who  lias  in  this  way  become  in- 
wardly free  through  the  fear  of  God  and  real 
■wisdom  in  life,  attains  necessarily  also  to  the 
confirmation  of  this  his  godlike  freedom  and  vital 
power  in  connection  with  the  phenomena  of  the 
outward  natural  life,  as  surely  as  the  laws  of  the 
economy  of  nature  are  the  same  as  those  of  the 
ethical  sphere  in  the  kingdom  of  God.  He  who 
is  inwardly  free  becomes  also  naturally  free.  To 
him  wlio  has  attained  true  mastery  over  himself 
there  is  soon  restored  dominion  over  the  outward 
creation. — that  heritage  of  the  true  children  of 
God  from  Paradise, — at  least  in  its  essentials. 
And  so  outwai'd  prosperity  ii  added  in  his  ex- 
perience to  inward  peace ;  God  "  smoo'.hs  his 
paths"  (ver.  6);  fills  his  garners  and  cellars 
with  abundance  (ver.  10),  makes  him  great 
througli  riches  and  honor  (ver,  16),  and  guides 
him  during  this  whole  life  in  ways  of  delight, 
peace,  and  prosperi'y  (ver.  17  ;  comp.  vers.  2  and 
18).  A  thing,  however,  that  rises  far  above  all 
these  external  blessings,  above  gold,  silver  and 
all  the  treasures  of  the  earth  (see  vers.  1-4  and 
15),  is  the  grace  and  favor  which  the  wise  man 
finds  not  only  with  men,  but  much  more  with 
God  (ver.  4).  This  favor  of  God  and  of  men, — 
2.  €.,  not  of  all  indiscriminately,  but  first  and 
pre-eminently  of  the  wise  and  devout,  such  as 
agree  with  God's  judgment,  is  evidently  in  the 
view  of  the  poet  the  highest  and  most  precious 
of  the  raultifiirm  blessings  of  wisdom  which  he 
enumerates.  Wliat,  however,  is  this  "favor  with 
God  and  men,"  the  inseparable  attendant  and 
consequence  of  genuine  wisdom  (1  Sam.  ii.  26; 
Luke  ii.  52),  what  is  this  but  the  being  a  true 
child  of  God,  the  belonging  to  the  fellowship  of 
God  and  His  people,  the  co-citizenship  in  the 
kingdom  of  truth  and  of  blessedness '! — We  stand 
here  manifestly  at  the  point  at  which  the  eudai- 
raonism  of  the  author,  in  itself  comparatively  ex- 
ternal and  inclining  to  tliat  which  is  partial  and 
sensuous,  joins  hands  with  the  true  doctrine  of 
Christianity, — where,  therefore,  the  Old  Testa- 
ment doctrine  of  retributions  predominantly 
earthly  begins  to  be  transformed  into  tlie  super- 
sensual  or  spiritual  realistic  doctrine  of  the  New 
Testament  (.Matth.  v.  10-12;  xix.  28-30).  For 
if  to  be  a  child  of  God  and  to  stand  in  relations 
of  grace  appears  as  the  chief  value  and  most  pre- 
cious reward  of  wisdom,  the  goal  of  prosperity 
at  which  the  lovers  of  this  wisdom  aim  is  far 
more  a  heavenly  than  an  eartlily  one;  and  fel- 
lowship with  God,  obedient,  loving  dependence 
on  lli[ii,  is  then  not  merely  the  end,  but  at  the 
same  time  the  principle  and  motive  for  all  tiie 
thought,  effort  and  action  of  the  wise.  As  a  way 
to  the  attainment  of  this  end  no  other  whatsoever 
can  come  uncler  consideration  but  that  opened 
and  jioiuted  out  by  God  himself — that  is,  the  way 


of  faith  in  the  revelation  of  His  grace.  Believing 
self-devotion  to  the  salvation  which  God  bestows, 
which  in  the  Old  Testament  is  still  essentially 
placed  in  the  future,  but  in  Christ  as  the  Media- 
tor of  the  New  Testament,  has  become  real  and 
present,  is  there  as  well  as  here  the  condition  of 
the  attainment  of  wisdom,  of  progressive  growth 
and  strength  in  its  possession,  and  finally  of  the 
enjoyment  of  the  blessed  reward.  That  our  poet 
also  walks  in  this  path,  that  he  is  a  representa- 
tive of  the  "jides  Veleris  Testamenti,"  that  he  be- 
i  longs  to  that  host  of  witnesses,  exL-mplars  of  faith 
under  the  Old  Testament,  which  is  brought  be- 
fore us  in  Hebrews  xi.;  this  is  incontrovertibly 
established  by  the  way  in  which  he  speaks  of  the 
conditions  of  attaining  to  the  blessed  reward  of 
wisdom,  or  of  the  practical  demeanor  of  the  wise 
man  in  its  details.  There  we  hear  nothing  of 
outward  works  of  the  law,  of  meritorious  ser- 
vices, of  the  fulfilling  of  God's  will  with  one's 
own  strength  or  reason  ;  but  "trust  in  the  Lord 
with  all  thine  heart  "  is  enjoined  in  emphatic 
contrast  with  "  leaning  upon  one's  own  pru- 
dence "  (ver.  5) ;  the  being  '■  wise  in  one's  own 
eyes  "  is  put  in  significant  contrast  with  the  fear 
of  God  and  the  avoiding  of  all  evil  (ver.  7) ;  yes, 
willing  submission  to  God's  salutary  correction, 
humble  and  grateful  subjection  even  to  the  strict 
disciplinary  regulations  which  His  fatherly  love 
finds  it  good  to  employ :  this  constitutes  the  sub- 
stance of  the  dispositions  and  modes  of  action 
which  are  here  prescribed  (vers.  11,  12;  comp. 
Heb.  xii.  6  sq.).  With  good  reason  did  Me- 
LANCHTHON  direct  attention  to  the  genuinely 
evangelical,  and  even  profoundly  Christian  cha- 
racter of  this  admonition  to  the  patient  endu- 
rance of  suflFerings  as  wholesome  disciplinary 
ordinances  of  God.  He  remarks  on  vers.  11,  12: 
'■  Here  the  whole  doctrine  of  the  cross  is  to  be 
brought  into  view,  and  the  distinction  considered 
between  Philosophy  and  the  Gospel.  Philosophy 
and  human  reason  judge  otherwise  of  the  causes 
of  death  and  of  human  calamities  than  does  the 
voice  of  the  Gospel Christian  and  philo- 
sophic patience  must  also  be  distinguished." 
And  further,  on  ver.  13  sq.:  "These  praises  of 
wisdom  are  rightly  understood  of  revealed  wis- 
dom, i.  e  ,  of  the  word  of  God  manifested  in  the 
Church,  of  the  Decalogue  and  the  Gospel.  Nor 
yet  is  it  strange  that  antiquity  applied  these 
praises  to  the  person  who  is  the  Son  of  God,  who 
is  the  revealer  of  the  word  resounding  in  the 
Church,  and  is  efficient  by  this  word,  and  in  it 
shows  forth  what  God  is,  and  what  is  His  will." 
How  far,  furthermore,  the  point  of  view  of  our 
teacher  of  wisdom  is  removed  from  all  possible 
Antinomian  disparagements  of  positive  moral  re- 
quirements, how  clearly,  on  the  other  hand,  the 
wisdom  that  he  teaches  appears  to  be  regulated 
by  both  factors  of  Divine  revelation,  law  and 
gospel,  shows  itself  from  the  emphatic  promi- 
nence given  to  "love  and  truth"  ('lO**!.  IpH 
ver.  3  ;  comp.  the  previous  analysis  of  these  two 
ideas  on  p.  61)  as  the  chief  manifestations  of  a 
spirit  that  fears  God,  and  of  a  scrupulously  du- 
tiful course  in  intercourse  with  one's  neighbor. 
Love  is,  therefore,  according  to  him,  also,  the 
fulfilling  of  the  law  (Rom.  xiii.  10;  Gal.  v.  14). 
and  indeed  to  such  a  degree  that,  according  in 
his  conception,  the  compliance  with  special  pre- 


CHAP.  III.  1-35. 


67 


Boriptions  of  the  positive  external  ceremonial 
law,  e.  ^.,  the  oi'diniuces  whicli  relate  to  the 
bringing  of  the  otferiugs  of  first  fruits  {see  above 
on  ver.  9),  must  be  to  it  an  easy  thing.  With 
the  proposition  of  Bruch,  that  our  author  found 
himself  in  a  sort  of  free-thinking  opposition  to 
the  positive  prescriptions  of  the  Mosaic  ceremo- 
nial law  (comp.  lutrod.,  J  15,  note),  this  admoni- 
tion to  a  conscientious  devotion  of  the  first  fruits 
to  Jehovah,  plainly  cannot  be  reconciled. 

2.  .\s  wisdom  alone  ensures  true  joy  in  life  and 
abiding  prosperity,  it  also  shows  itself  man's 
most  reliable  protection  (vers.  19-26),  his  de- 
fender and  guardian  in  all  the  inward  tempta- 
tions as  well  as  the  outward  dangers  of  this 
earthly  life.  And  this  essentially  for  this  reason, 
because  it  consists  in  ti-ustiug  devotion  to  the 
eternal  and  absolute  wisdom  of  God,  which  most 
richly  and  gloriously  manifests  its  exhaustless 
power,  and  its  compassionate  love  and  faithful- 
ness, as  formerly  in  the  creation  of  the  world, 
now  also  in  its  preservation  and  government. 
For  he  who  loves  wisdom  is  also  loved  by  her  ; 
and  he  who  by  walking  in  faith,  love,  and  the 
fear  of  God,  confesses  himself  here  below  a  friend 
of  the  Divine  word, — in  his  behalf  does  the 
eternal  Word  make  confession  above  before  the 
throne  of  the  Heavenly  Father. — For  further 
remarks  upon  tlie  relation  to  the  Logos  or  the 
Son  of  God,  of  the  Divine  wisdom,  which  is  here 
in  vers.  19-20,  for  the  first  time,  hypostatically 
presented  in  its  quality  as  the  power  that  created 
the  world,  see  below  on  chap.  viii.  22  sq.  (Doc- 
trinal and  Ethical  comments).  [As  will  be  seen 
from  the  Exegetical  notes  on  ver.  19,  the  best 
modern  exegesis  is  not  unanimous  in  applying 
this  passage,  like  chap,  viii.,  to  the  hypostatic 
wisdom.  Our  author's  remarks,  therefore,  how- 
ever just  in  themselves,  may  be  regarded  as  here 
out  of  place,  so  far  forth  as  they  involve  the  per- 
Bonality  of  wisdom — .\.] 

3.  The  conditions  for  the  attainment  of  true 
wisdom  and  its  blessing,  wliich  are  again  empha- 
sized in  the  concluding  verses  (27-36),  are  com- 
preliended  in  the  single  requirement  of  love  to 
one's  neighbor  as  the  fulfilling  of  the  Divine  law. 
As  special  manifestations  of  this  love  of  our 
neighbor,  we  have  made  prominent,  charitable- 
ness and  constant  readiness  to  give  (27,  23), 
sincerity  and  an  unfeigned  frankness  of  dispo- 
sition (29),  peaceableness  and  placability  (30), 
gentleness  and  abstinence  from  all  violence  (31), 
straightforward,  honorable  ami  upright  deport- 
ment in  one's  general  transactions  (32,  33).  hu- 
mility and  the  avoidance  of  all  arrogant,  frivo- 
lous and  scornful  demeanor  (34). — These  ad- 
monitions do  not  rise  to  the  full  moral  elevation 
of  the  New  Testament's  requisitions  of  love. 
Thus  there  is  noticeably  wanting  here  the  de- 
mand of  love  to  enemies,  although  not  in  chap. 
XXV.  21,  and  instead  of  this  there  is,  it  is  true, 
no  hatred  of  one's  enemy  recommended  (as  in 
the  casuistic  ethics  of  the  later  Pharisaic  Juda- 
ism, according  to  Matth.  v.  43),  but  yet  a  re- 
striction of  all  dispute  and  controversy  to  one's 
relations  with  an  actual  ofi"ender  ;  see  ver.  30. 
The  specification  of  duties  to  one's  neighbor  that 
is  here  presented  is  therefore  related  to  one 
truly  Christian,  very  much  as  the  moral  precepts 
which,   according   to   Luke   iii.  10-14,   John  the 


Baptist  gave  to  the  multitude  that  followed  him, 
if  compared  with  that  fulfilment  of  the  law  pre- 
sented by  Jesus  in  the  Sermon  on  the  Mount  as 
the  standard  for  the  conduct  of  the  children  of 
God  under  the  New  Testament  (Matth.  v.  20-48). 
Let  us  observe  also  the  fact,  which  is  certainly 
not  accidental,  that  all  the  moral  precepts  in  our 
passage  are  given  in  the  form  of  negative  impe- 
ratives or  warnings,  while,  e.g.,  in  the  Sermon 
on  the  Mount,  in  the  concluding  and  admonitory 
chapters  of  Paul's  Epistles,  and  in  general  in 
most  of  the  counsels  of  the  New  Testament,  the 
positively  admonitory  and  preceptive  tone  has  a 
decided  preponderance  over  the  prohibitory. 

HOMILETIC   AND   PRACTICAL. 

Homily  on  the  entire  chapter,  starting  with 
the  central  thought  in  ver.  18:  True  wisdom  as 
a  tree  of  life, — .considered  1)  in  the  precious 
fruits  which  it  bestows  upon  us  (1-18); — 2)  in 
the  solid  ground  in  which  it  is  rooted  (19-26); — 
3)  in  the  cultivation  which  we  must  bestow  upon 
it  by  a  loving  and  faithful  integrity  (27-3.5).— 
Comp.  M.  Geiebs  analysis  of  the  chapter,  which, 
treating  the  four  introductory  verses  as  an  ex- 
ordium for  the  whole,  finds  prescribed  in  it  three 
main  classes  of  duties:  1)  to  God  (5-26) ; — 2)  lo 
our  neighbor  (27-30) ; — 3)  to  ourselves  (31-35). — 
So  St.vrke  :  Solomon's  exhortation  to  the  mani- 
festation of  that  piety  which  flows  from  true  wis- 
dom, viz.:  1)  of  piety  in  itself  (1-12); — 2)  of 
wisdom  as  its  celestial  source  (13-26) : — 3)  of  love 
to  our  neighbors  as  its  chief  earthly  fruit  and 
result  (27-3.J). 

Vers.  1-12.  Mel.\nchthon  (on  vers.  5-12, 
after  treating  the  first  four  verses  as  an  Intro- 
duction):  Three  precepts  of  divine  wisdom  ;  1) 
Trust  in  God  and  fear  of  God  (5-8); — 2)  the  sup- 
port of  the  ministry  of  the  word  by  offerings  and 
gifts  (9, 10);— 3)  patience  under  crosses  and  suf- 
ferings (11,  12,  comp.  above,  p.  65). — Geief. 
(on  5-18):  Six  cardinal  duties  to  God:  1)  confi- 
dence,— 2)  reverence, — 3)  humility, — 4)  honor, 
— 5)  patience, — 6)  zeal  for  wisdom. — St.\rke: 
An  exhortation  to  true  piety;  and  1)  a  prelimi- 
nary encouragement  to  attention  (1-4)  ;^2)  the 
direct  admonition  to  the  manifestation  of  true 
piety,  a)  in  confidence  in  God  (5), — b)  in  a  living 
knowledge  of  God  (6), — c)  in  the  fear  of  the  Lord 
with  a  renouncing  of  one's  own  wisdom  (7,  8). — 
d)  in  the  right  payment  of  all  gifts  that  are  due 
(9,  lU), — e)  in  the  patient  bearing  of  the  cross 
(11,  12).- C«/»'.'r  /yrt«rf6.  .- The  multiform  bless- 
ings of  a  multiform  wisdom;  vers.  1,  2:  long 
life,  prosperity  and  peace; — 3,  4;  favor  with 
God  and  men  ; — 5,  6  :  a  right  guidance  ; — 7,  8  : 
even  physical  well-being; — 9,  10:  full  garners 
and  presses; — 11,  12:  grace  from  God  also  in 
tri.als  and  sufferings. 

On  vers.  1-4.  Board:  See  to  it  that  on  the 
tablet  of  thine  heart  nothing  be  found  but  the 
word  of  God  and  Jesus  Christ.  According  to 
what  is  written  on  the  tablet  of  thine  heart,  (2 
Cor.  iii.  3)  will  endless  pain  or  eternal  joy  await 
thee,  Matth,  x.  32,  33. — On  vers.  5-8.  Hasids: 
It  is  a  characteristic  of  true  wisdom  that  one  re- 
gards himself  as  simple;  men  who  are  wise  in 
their  own  eyes  are  far  removed  from  true  wis- 
dom.— Zeltnee  :   Where  true  fear  of  God  exists, 


68 


THE  PROVERBS  OF  SOLOMON. 


there  is  also  true  humility  of  soul,  and  renun-  ] 
ciation  of  self  Ecclesiast.  i.  17,  18,  e(c.— [Ver.  ] 
6.  Tkapp:  They  trust  not  God  at  all  that  do  it  \ 
not  alone. — Arnot:  Trust  is  natural  to  the  crea-  i 
tare,  though  trust  in  the  Lord  be  against  the 
grain  to  the  guilty.  God  complains  as  much  of 
a  divided  allegiance  as  of  none.  In  cleaving  to 
Christ  the  effort  to  reserve  a  little  spoils  all.  The 
command  to  "trust ''  is  encouraging  as  well  as  re- 
proving. The  genuine  spirit  of  adoption  may  be 
best  observed  in  little  things. — R.  M.  M'Chetne: 
Every  enlightened  believer  trusts  in  a  divine 
power  enlightening  the  understanding ;  he  there- 
fore follows  the  dictates  of  the  understanding 
more  religiously  than  any  other  man. — Vers.  8. 
Abnot  :  He  who  makes  holiness  happy  in  heaven, 
makes  holiness  healthful  on  earth.] — On  vers.  9, 
10.  Starke  :  We  should  above  all  things  seek 
the  kingdom  of  God,  and  share  our  means  with 
those  who  labor  in  the  word,  and  the  extension 
of  God's  kingdom  ;  but  not  hold  our  goods  for 
gain  in  order  so  to  avoid  God's  service.  It  is 
unbelief  if  one  accounts  that  lost  which  he  vo- 
luntarily devotes  to  churches  and  schools,  and  to 
the  maintenance  of  the  ministry  of  the  word. 
Matth.  X.  42 ;  2  Cor.  is.  6 ;  Gal.  vi.  6,  etc.— 
Zeltner  :  Th.ankfulness  opens  the  fountain  of 
the  divine  blessing,  unthankfulness  closes  it. — ■ 
Stocker  :  Liberality  toward  the  clerical  oifice, 
considered  1)  in  and  by  itself,' — 2)  according  to 
the  manner  of  its  exercise, — 3)  in  its  reward. — 
[W.  Bates  :  Charity  is  a  productive  grace,  that 
enriches  the  giver  more  than  the  receiver.  The 
Lord  signs  Himself  our  debtor  for  what  is  laid 
out  for  Him,  and  He  will  pay  it  with  interest], — 
On  vers.  11,12.  Egaro:  God's  strokes  are  belter 
than  Satan's  kiss  and  love  ;  God  smites  for  life, 
Satan  caresses  for  death. — J.  Lange  :  The  king- 
dom of  God  in  this  world  is  a  kingdom  of  the 
cross;  but  all  suffering  tends  evermore  to  the 
testing  and  confirmation  of  faith.  1  Pet.  i.  6,  7. 
— Berleb.  Bible :  God's  chastenings  and  cor- 
rections are  no  signs  of  anger,  but  of  love  ;  they 
are  the  pains  which  our  healing  and  cure  de- 
mand. Those  who  lie  under  the  cross  are  often 
more  acceptable  to  God,  than  those  who  taste  and 
experience  His  dainties.  He  finds  pleasure  in 
our  crosses  and  sufferings  for  this  reason,  be- 
cause these  are  His  remembrance  and  renewal 
of  the  sufferings  of  His  Son.  His  honor  is  also 
involved  in  such  a  perpetuation  of  the  cross  in 
His  members  (Eph.  iii.  13;  Col.  i.  24,  e<c. )  and  it 
is  this  that  causes  Him  this  peculiar  joy  ! 

[V^ers.  11,  12.  Arnot:  Let  your  heart  flow 
down  under  trouble,  for  this  is  human  ;  let  it 
rise  up  also  to  God,  for  this  is  divine. — Trapi"  : 
He  that  escapes  affliction  may  well  suspect  his 
adoption.  God's  house  of  correction  is  His  school 
of  instruction.] 

Vers.  13-18.  Egakd  :  Silver,  gold  and  pearls, 
serve  and  adorn  the  body  only,  wisdom,  how- 
ever, serves  and  adorns  mainly  the  soul.  As 
much  as  the  soul  is  nobler  than  the  body,  so  mucii 
is  wisdom  also  nobler  than  all  treasures.  Be- 
ware lest  thou  with  the  children  of  this  world 
look  with  delight  upon  the  forbidden  tree,  and 
with  them  eat  death  from  it.  Beware  lest 
thou  choose  folly  instead  of  wisdom! — Stockeu: 
Whosoever  desires  to  regain  what  our  first  pa- 
rents squandered  and  lost  by  the   fall,  namely. 


eternal  life — let  him  hold  fast  upon  heavenly 
wisdom — i.  e.,  God's  revealed  word.  This  is  a 
tree  of  life  to  all  those  who  in  true  faith  lay  hold 
upon  it. — Berleb.  Bible  :  Solomon  here  testi- 
fies that  wisdom  even  in  Paradise  nourished  and 
supported  men,  and  that  the  same  is  for  this  rea- 
son also  in  the  restoration  (the  restitution  of  all 
things  by  Christ,  Acts  iii.  21)  ordained  for  their 
spiritual  maintenance.  In  this  originates  that 
most  blessed  condition  of  the  new  man,  who  gra- 
dually becomes  again  like  and  equal  to  the  man  of 
Paradise. — Wohlfarth  :  The  tree  of  life  of  which 
we  are  to  eat  day  by  day  is  faith,  love,  hope 
Faith  is  its  trunk,  hope  its  flowers,  love  its  fruit, 

[Vers.  16,  17.  Arnot: — If  the  law  were  ac- 
cording to  a  simple  calculation  in  arithmetic, 
"  tlie  holiest  liver,  the  longest  liver,"  and  con- 
versely, "the  more  wicked  the  life  the  earlier  its 
close;"  if  this,  unmixed,  unmodified,  were  the 
law,  the  moral  government  of  God  would  bo 
greatly  impeded,  if  not  altogether  subverted.  He 
will  have  men  to  choose  goodness  for  His  sake 
and  its  own ;  therefore  a  slight  veil  is  cast  over 
its  present  profitableness. — South  (ver.  17): 
The  excellency  of  the  pleasure  found  in  wisdom's 
ways  appears  1)  in  that  it  is  the  pleasure  of  tho 
mind  ; — 2)  that  it  never  satiates  nor  wearies; — 3) 
that  it  is  in  nobody's  power,  but  only  in  his  that 
has  it] 

Vers.  19-26.  Stocker: — Inasmuch  as  wisdom 
is  so  grand  a  thing  that  all  was  made  and  is  still 
preserved  by  it,  we  are  thence  to  infer  that  we 
also  can  be  by  it  preserved  for  blessedness.  We 
should  hold  dear  the  heavenly  wisdom  revealed 
to  us  in  the  word,  and  earnestly  crave  it,  should 
learn  to  keep  our  eye  upon  God  Himself,  should 
entreat  Him  for  all  that  we  need,  depend  upon 
His  omnipotence  and  faithful  care,  despond  un- 
der no  adversities,  etc.,  etc. — [Bridges:  (Ver. 
23)  Habitual  eyeing  of  the  word  keeps  the  feet 
in  a  slippery  path], — Starke  :  He  who  orders 
his  ways  to  please  the  Lord,  can  in  turn  depend 
upon  His  gracious  oversight  and  protection. —  Our 
unrest  and  fear  spring  mainly  from  an  evil  con- 
science; divine  wisdom  however  keeps  the  con- 
science from  heavy  sins,  and  stays  the  heart  ou 
God. — -Von  Gerlach  :  The  wisdom  which  God 
imparts  to  the  man  who  hearkens  for  His  voice  is 
no  other  than  that  by  which  He  founded  the 
earth;  the  holy  order,  which  forms,  keeps,  sup- 
ports, holds  together,  develops  into  life,  advances 
all.  As  now  all  that  God  has  made  is  very  good, 
each  thing  according  to  the  law  of  the  divine  or- 
der that  dwells  in  it,  so  in  and  for  man  all  be- 
comes good  that  conforms  to  this  order. — Wohl- 
farth (ou  ver.  21-26)  :  The  holy  rest  of  the  pi- 
ous. Little  as  the  heart's  innocence,  thisfairesi. 
fruit  of  wisdom,  can  preserve  and  wlioUy  free  us 
from  the  sufferings  which  God  suspends  over  us 
for  our  refining,  so  surely  however  docs  it  turn 
away  the  worst  and  saddest  consequences  of  sin, 
and  ensures  even  amidst  the  storms  of  this  life  a 
rest  that  nothing  can  disturb. — [Ver.  26.  Arnot: 
It  is  the  peace  of  God  in  the  heart  that  has  power 
to  keep  the  feet  out  of  evil  in  the  path  of  life.] — 
Ver.  27-35.  Stocker:  The  virtues  of  beneficence 
and  patience  are  here  developed  after  the  method 
of  the  second  table  of  the  ten  commandments;  it 
is  therefore  taught  how  the  believing  Christian 
is  iu  his   relations   to  his   neighbor   to  exercise 


CHAP.  IV.  1-27. 


69 


himself  in  true  charity,  steadfast  patience  and 
forbearance. — Ouamer  (in  Stabke):  Wlien  God 
richly  bestows  upon  us  spiritual  treasures,  ought 
it  to  be  a  great  nialter,  if  we  to  honor  Him  give 
.ilmsfrom  our  temporal  goods? — (On  ver.  32  sq); 
If  an  ungodly  man  rises  in  prosperity,  look  not 
upon  his  prosperity,  but  upon  his  end;  that  c;in 
easily  deter  you  from  imitating  him. — Wohl- 
FARTH  (on  vers.  27,  28) :  Thankfulness  toward 
God  requires  beneficence  toward  one's  brethren. 
— Von  Gsrlach:  Divine  wisdom  teaches  the 
true   communism, — makes   all   things   common. 


According  to  true  love  earthly  goods  belong  to 
'*  their  lord  "  (ver.  27)  i.  c  ,  to  him  wlio  needs 
them. — [Ver.  27.  Arnot:  The  poor  have  not  a 
right  which  they  can  plead  and  enforce  at  a  hu- 
man tribunal.  The  acknowledgment  of  such  a 
right  would  tend  to  anarchy.  The  poor  are 
placed  in  the  power  of  the  rich,  and  the  rich  are 
under  law  to  God. — Ver.  33.  Arnot:  In  addi- 
tion to  the  weight  of  divine  authority  upon  the 
conscience,  all  the  force  of  nature's  instincts  is 
applied  to  drive  it  home. — Ver.  34.  Trapp  :  Hu- 
mility is  both  a  grace  and  a  vessel  to  receive  grace.  ] 


Second  Groap  of  Admonitory  or  Qnomic  DiscourseB. 

Chap.  IV.  1— VII.  27. 

7.  Report  of  the  teacher  of  wisdom  concerning  the  good  counsels  in  favor  of  piety,  and  the  warm- 
ings against  vice,  which  were  given  him  in  his  youth  by  his  father. 

Chap.  IV.  1-27. 

1  Hearken,  ye  children,  to  a  father's  instruction, 
and  attend  to  know  understanding : 

2  for  I  give  you  good  doctrine ; 
forsake  not  my  law. 

3  For  I  was  also  a  son  to  my  father ; 

a  tender  and  only  (son)  for  my  mother ; 

4  and  he  taught  me  and  said  to  me : 

"  Let  thine  heart  hold  fast  my  words ; 

keep  my  commandments  and  thou  shalt  live  1 

5  Get  wisdom,  get  understanding; 

forget  not,  turn  not  from  the  words  of  my  mouth  1 

6  Forsake  her  not  and  she  shall  preserve  thee ; 
love  her  and  she  shall  keep  thee. 

7  The  highest  thing  is  wisdom  ;  get  wisdom, 

and  with  all  that  thou  hast  gotten  get  understanding! 

8  Esteem  her  and  she  will  exalt  thee, 

will  bring  thee  honor  if  thou  dost  embrace  her. 

9  She  will  put  upon  thine  head  a  graceful  garland, 
a  glorious  crown  will  she  bestow  upon  thee. 

10  Hearken,  my  son,  and  receive  my  sayings; 
ami  the  years  of  thy  life  shall  be  many. 

1 1  In  the  way  of  wisdom  have  I  taught  thee, 
I  have  guided  thee  in  right  paths. 

12  When  thou  goest  thy  step  shall  not  be  straitened, 
and  when  thou  runnest  thou  shalt  not  stumble. 

13  Hold  fast  upon  instruction  ;  let  not  go  ; 
keep  her,  for  she  is  thy  life. 

14  Into  the  path  of  the  wicked  enter  thou  not, 
and  walk  not  in  the  way  of  the  evil. 

15  Avoid  it,  enter  not  upon  it; 
turn  from  it,  and  pass  away. 

16  For  they  sleep  not  unless  they  sin  ; 

their  sleep  is  taken  away  unless  they  have  caused  (others)  to  fall ; 


70  THE  PROVERBS  OF  SOLOMON. 

17  for  they  eat  the  bread  of  wickedness, 
and  the  wine  of  violence  do  they  drink. 

18  But  the  path  of  the  just  is  like  the  light  of  dawn, 
that  groweth  in  brightness  till  the  perfect  day. 

19  The  way  of  the  wicked  is  as  darkness, 
they  know  not  at  what  they  stumble. 

20  My  son,  attend  to  my  words, 
incline  thine  ear  to  my  sayings. 

21  Let  them  not  depart  from  thine  eyes : 
keep  them  in  the  midst  of  thine  heart. 

22  For  they  are  life  to  those  who  find  them, 
and  to  their  whole  body  health. 

23  Above  all  that  is  to  be  guarded  keep  thy  heart, 
for  out  of  it  flow  the  currents  of  life. 

24  Put  away  from  thee  perverseness  of  mouth, 
and  waywardness  of  lips  put  far  from  thee. 

25  Thine  eyes  should  look  straight  forward, 
and  thine  eyelids  look  straight  before  thee. 

26  Make  straight  the  path  of  thy  foot 
and  let  all  thy  ways  be  established. 

27  Turn  not  to  the  right  or  to  the  left, 
remove  thy  foot  from  evil !" 

GRAMMATICAL   AND   CRITICAL. 
Ver.  2.  [^nnj,  an  "affirmative"  perfect  (Bott.  ^  947,/.),  anticipating  a  sure  result,  and  so  confirming  confidence;  not 

•     — T 

merely  have  I  already  (?iven,  etc.;  it  will  always  be  found  true.     See  like  instances  in  ver.  11. — A.]. 

Ver.  10.  [A  masculine  verb  agreeing  with  a  fem.  subject,  the  nioi'e  readily  because  the  verb  precedes.  The  same  thing 
recurs  in  ver.  25;  in  V.  2:  vii.ll;  x.  21,^2;  .\v.7:  xvi.  3;  xviii.  r>.— A.] 

Ver.  13.  The  fem.  suffix  in  n~1^J  refers  strictly  to  HDJll  [TOtO  being  masculine],  which   idea,  on  account  of  its 

TV;-  T : T  T 

close  relationship,  could  be  easily  substituted  for  *1D^0  'coiup.  i.  3;  xv.  33),  and  all  the  more  readily  because  this  idea  was 

T 

constantly  before  the  poet's  mind  as  the  main  subject  of  his  dis'-ourse.  Like  anomalies  in  the  gender  of  sutfixes  may  ho 
found,  .".  £/.  ill  I.ta.  iii.  10,  Judg.  .xxi  21.  [To  euipiia-^ize  ilie  injuncti.m  the  form  ot  the  verb  is  '-.xp^inded  from  the  simple 
,T1^J  by  doubling  the  middle  radical  by  Uagesh  forte  diriment,  and  by  alt;iching  the  suffix  in  its  fullest  form.     See  BiiTT. 

J  .Wi),  12;  JJ  1042,  b.  1043,  6.— A.]. 

Ver.  14.  [FufiaST  takes  "lii^XH  in  its  more  common  causative  and  therefore  transitive  sense,  supplying  as  its  object 
^3  7  ;  he  reaches,  however,  the  same  result.  The  third  declarative  use  of  the  Piel  we  have  not  found  given  here  by  any 
modem  commentator. — A  ]. 

Ver.  16.  [For  the  form  given  in  the  K'thibh  iSlIJO",  see  Qree.v,  J  SS,  BiJTP.  ?  367,  3.— A.]. 

Ver.  20.  [The  paragogic  Imperative  usually  and  uaturally  takes  its  place  at  the  beginning  of  the  clause ;  riJ'E'pn 
here,  and  in  ver.  1  follows  its  object  as  well  as  the  vocative  'JS.     BoTT.  g  960,  c. — A.]. 

Ver.  21.  ^Vl''  fnt.  Uiphil  from  U'l  with  a  doubling  of  the  first  radical,  as  in  lj'7'  from  r^7.  [Verb  IJ*  treated  like 
a  verb  J>^,— Oreex,  §  160,  1 ;  Bott.,  §  1147,  B.  3.— A.]. 

Ver.  25.  [Holden  makes  HDJ?  an  object  and  not  an  adverbial  modifier — "behold  that  which  is  right."  This  can 
hardly  be  reconciled  with  the  strict  meaning  of  TIDJ.  For  the  peculiar  OiV",  in  which  the  first  radical  retains  fully  its 
consonant  character,  resisting  quiescence,  see  Stdart,  g  69,  2;  Green,  g  150,  1;  Butt.,  g  458,  a,  §  40S,  12.— A.] 


EXEGETICAL. 

1.  The  address  to  the  sons,  i.  «.,  the  pupils  or 
hearers  of  the  teacher  of  wisdom,  in  the  plural 
number,  appearing  for  the  first  time  in  ver.  1, 
and  then  recurring  twice  afterward,  in  v.  7  and 


of  positive  appeals  to  strive  after  wisdom  and 
the  fe.ir  of  God.  A  starting  point  lor  these 
admonitory  discourses  is  furnished  by  the  com- 
munication made  in  the  preceding  chapter,  con- 
cerning the  good  instructions  which  the  author 
as  a  child  had  had  urged  upon  his  notice  by  his 
father.     The  negative  or  admonitory  import  of 


vii.  24  (as  well  as  in  one  later  instance,  in  the  tiiese  teachings  of  the  father  is  now  more  fully 
discourse  of  the  personified  Wisdom,  chap.  viii.  '  developed  in  the  discourses,  some  longer,  some 
:{'2)  annouuces  the  beginning  of  a  new  and  larger  .shorter,  of  the  next  three  chapters.  And  among 
fleries  of  proverbial  discourses.  Tiiis  extends  to  these  special  prominence  is  given  to  sins  against 
the  end  of  chap,  vii.,  and  is  characterized  by  a  chastity,  which  had  not,  it  is  true,  been  expressly 
preponilerance  of  warning,  and  also  by  the  clear  ;  named  by  the  father,  but  still  must  now  come 
and  ininulc  delineation  of  the  by-paths  of  folly  j  under  consideration  as  involving  dangers  espe- 
and  vice  wliich  are  to  be  avoided,  that  now  :  cially  seductive  and  ruinous  for  the  son,  as  he 
lakes  the  place  of  th"  tone,  hitherto  predominant,  1  grow  up  from  boyhood  to  youth.     To  these  Ihe'e- 


CHAP.  IV.  1-27. 


71 


fore  the  poet  reverts  no  less  than  three  times  ia 
the  course  of  the  admonidoiis  which  he  attaches 
to  his  account  of  the  precepts  of  his   father  as 
given    in   chap.   iv.    (viz.,   v.   3    sq.  ;  vi.   24   sq.  ; 
vii.  5  sq  ).     And  in  each  instance  the  transition 
is  made  in  a  peculiarly  natural  way,  and  with  a 
far  more   complete  delineation   of  the  repulsive 
details  than  had  been  earlier  given  on  a  similar 
oocision  (ch  ip.  iii.  16-19).   Of  the  oldere-iipositors 
e.g.,  Egaru,  J.  Lange,  8tarke,  and  of  the  more 
recant   Elster    are    in    favor   of  extending   the 
father's  admonition  from  ver.  4  to  the  end  of  this 
chapter.     In  favor    of   those  limits  may  be  ad- 
duced  especially  the  fact  that  vers.  26,  27  form 
a    peculiarly    appropriate    conclusion    for    the 
father's  discourse, — far   more   so  not  only  than 
Ter.  9  (with  wliich  Jerome,  Bede,  Lavater,  the 
W'drteinberg   Bible,    and    most    commentators    of 
modern    times,  e.  g.,  Ewald,  Bertueap,  Hitzio, 
[iMuEsscuER,  Kamph.]  %vould  closo  the discourse) 
but  also  tliau  ver.  20,  (to  which  point  e.  g.,  Um- 
BRsiT    would    extend   it).      Against   those    who 
would  regard  chap.  v.  1-6  as   also  belonging  to 
tie   father's    address   (Hansen,    Delitzsch)   we 
have   the  substance   of  these  verses,   which,   at 
least  from  ver.  3  onward,  seem  no  longer  appro- 
priate to  an  admonition  addressed  to  a  boy  still 
••tender"  (see  iv.  3);  we  have  besides  the  still 
more  weighty  fact  that  chap.  v.  forms  an  indivi- 
sible whole,  from  which  the  first  sis  verses  can 
plainly  not  be  separated,  on  account  of  the  re- 
ference to  them  contained   in  ver.  8.     It  is  fur- 
thermore by  no  means  necessary  that  the  address 
"ye  sons"  (v.  7)  should  stand  at  the  very  com- 
mencement  of    the    discourse    where    the    poet 
resumes   it.     In    reply  to    Hitzig   who,   for   the 
sake    of    restoring   a   symmetrical    relation    of 
numbers,  in  the  present  chapter  once  more  pro- 
nounces  certain    verses    spurious  (vers.    16,    17 
and  27),  see  the  special  remarks  on  these  verses. 
2.  Ver.    1-3.    Hearken,    ye   children.      It 
seems  quite  certain  that  this  address,  occurring 
only  here  and  in  chap.  v.  7  and  chap.  vii.  21,  is 
occasioned  by  the  fact,  that  the  author  designed 
to  represent  himself  in  and  after  ver.  4  as  him- 
self a  sou  and  the  object  of  his  father's  counsels 
and  warnings.     The  aim  was  to  present  the   ex- 
ample of  the  one  son   plainly  before   the   many 
sons ;   for  this  is  the  relation  in  which  the  teacher 
of  wisdom  conceives  of  his  hearers  or  readers. 
For   this    reason   again    he   does   not  say,   "my 
sous,"  but  "ye  sons,  ye   children,"  here  as  well 
as  in  chap.  v.  7. — To  a  father's  correction, 
I.  e.,  to   the   instruction  of  a  man  who   is   your 
spiritual  father;  not  to  the  instruction  of  your 
several  fathers.     For,  just  as  in  chap   i.  8,  the 
author    does    not    intend    in    the    first   line    to 
exhort    to    obedience    to    parents,    but    simply 
to   obedience   in   general. — To    learn    under- 
standing.    The   nr3    nj^'17    here  corresponds 
with  rT3Dn   njl?']7  in  the   superscription,   chap. 
i.  2,  and  is  therefore  to  be  similarly  understood. 
HiTZio's  idea  "  to   linow  with    the  understanding  " 
is  evidently  needlessly  artificial. — Ver.    2.   For 

good  doctrine,  etc.  np7,  something  received, 
handed  over  (see  on  i.  .5) ;  the  author  here  de- 
scribes his  doctrine  in  this  way  because  he  him- 
self received  the  substance  of  it  from  his  father. 


The  LXX  here  translate  the  word  oulriglit  by 
(!(j/30p(Vulg.  donum). — Ver.  3.  For  I  also  was  a 
son  to  my  father,  i.  e.,  "1  also  once  stood  in 
the  relation  to  my  (actual)  father,  iu  which  you 
stand  to  me.  your  paternal  instructor,"  (IJer- 
THEAU).  [MiiE.NSCH.  Icss  forcibly  makes  ''3 
tempor.al:  lehen  I  was,  f/c] — A  tender  and 
only  (son)  to  my  mother,  strictly,  before 
my  motlier,  in  hor  siglit ;  comp.  Gen.  xvii.  18. 
Tlie  mention  of  the  mother  is  prob,ably  occa- 
sioned here,  as  in  i.  8,  by  the  poetic  parallelism; 
for  in  what  follows  it  docs  not  occur  again. — 
Tender,  "^1,  not  equivalent,  as  sometimes,  to 
"susceptible  of  impressions,  tractable,"  as  the 
LXX  conceive  in  translating  it  by  vwi/KooQ  ;  but 
the  expression,  in  connection  with  TiT,  "an 
only  one"  (oorap.  Gen.  xxii.  2),  indicates  that  the 
child  has  been  to  his  parents  an  object  of  tender 
care;  comp.  Gen.  xxxiii.  13,  where  .Jacob  speaks 
of  the  tenderness  of  his  children.  Furthermore 
the  LXX,  doubtless  in  remembrance  of  the  fact 
that  Solomon,  according  to  1  Chron.  iii.  5,  was 
not  the  only  sou  of  his  mother,  renders  Tn'  by 
aya-uutvoi;  (beloved).  That  sever.al  ancient 
manuscripts   and   versions  have   substituted  for 

''TbV.  \iSi'},  '3X  \}2\  the  sons  of  my  mother, 
doubtless  rests  upon  the  same  consideration. 
Tlie  earlier  exegesis  in  general  thought  far  too 
definitely  of  Solomon  as  the  only  speaking  sub- 
ject in  the  whole  collection  of  proverbs,  and 
therefore  imagined  itself  obliged  in  every  allu- 
sion to  a  "father"  or  a  "moiher"  of  the  poet, 
to  think  specifically  of  David  and  Bathsheha. 
This  is  also  the  explanation  of  the  fact  that 
the  LXX  in  the  verse  following  exchanged 
the  singular,  "he  taught  me  and  said,"  for  a 
plural  [at  eAeynv  Kal  t(i/(5at7/cof //f),  and  accordingly 
represented  all  that  follows  as  instruction  pro- 
ceeding from  both  parents. 

3.  Vers.  4-9.  Let  thine  heart  hold  fast 
my  words.  The  father's  instruction  begins 
quite  in  the  same  style  as  all  the  other  .adinuni- 
tions  in  this  first  main  division  of  the  Book  of 
Proverbs.  At  the  end  of  ver.  4  the  Syrian  Ver- 
sion adds  the  words  "and  my  law  as  the  apple  of 
thine  eye."  which  U,  however,  plainly  a  supple- 
mentary gloss  from  chap.  vii.  2,  in  which  passage 
also  the  expression  occurs,  "keep  my  command- 
ments and  ihou  shalt  live."  Bektheau  regards 
the  addition  as  original  here  also,  in  order  thus 
to  do  away  with  the  peculiarity  of  three  mem- 
bers in  ver.  4  (which  is  surrounded  by  nothing 
but  disticlis),  and  to  make  of  the  three  clauses 
four.  But  the  triple  e'ructure  owes  its  origin 
simply  to  the  fact  that  the  first  member,  as  an 
introductory  formula  for  the  following  discourse, 
must  necessarily  be  maile  to  stand  outside  the 
series  of  clauses  which  are  otherwise  always 
arranged  iu  pairs. — Ver  5.  Get  vyisdom,  get 
understanding,  literally,  "  A«y  wisdom,  bug 
understanding."  The  doubling  of  the  verb 
makes  the  demand  more  vehement ;  as  Umbreit 
explains  it,  an  "imitation  of  the  exclamation 
of  a  merchant  who  is  oifering  his  wares." — 
Forget  not,  turn  not  from  the  words  of 
my  mouth.  The  zeugma  appears  only  in  the 
translation,  not  in  the   original,  since   the  verb 


THE  PROVERBS  OF  SOLOMON. 


njS>  elsewhere,  c.  g.,  Ps.  cii.  5,  is  found  con- 
strued with  ]0.  In  the  idea  of  forgetting  there 
is  naturally  involved  a  turning  aside  or  away 
from  the  object.— Ver.  7.  The  highest  thing 
is  -wisdom.  This  is  the  interpretation  to  be 
here  given,  with  Hitzig  (following  Merger,  De 
DiEU  and  some  older  expositors),  to  the  expressiou 
nniJn  ri'nxi.  Itisusuallyrendered"  The  begin- 
ning of  wisdom,"  [e.y.bytheLXX.Vulg.,  Luther] 
o.nd  the  following  clauses,  "  get  wisdom,  etc." 
are  taken  as  the  designation  of  that  in  which  the 
beginning  of  wisdom  consists,  viz.,  in  the  "reso- 
lution to  get  wisdom  "  (Usibreit),  or  in  the  in- 
stant observance  of  the  admonition  which  re- 
lates to  this  (comp.  Elster  on  this  passage  [and 
also  K.\MPH.]).  But  as  the  beginning  of  wisdom 
the  fear  of  God  is  every  where  else  designated 
(see  Obs.  on  i.  7) ;  and  for  the  absolute  use  of 
n'ti'SI  in  the  sense  of  prsestantissimum,  aummum 
(the  highest,  most  excellent  thing)  we  may  com- 
pare on  tlie  one  hand  Job  xxix.  lio,  and  on  the 
other  Gen.  i.  1. — And  with  all  that  thou 
hast  gotten  get  understanding.  The  beau- 
tiful verbal  coriespondeuce  iuthe  Hebrew  phrase 
is  well  indicated  in  the  above  rendering  [in 
which  the  ambiguity  of  the  E.  V.  is  avoided; 
u-ilh  is  not  to  be  taken  in  the  sense  of  in  coiinec- 
lion  with,  but  n-ilh  the  ezpenHiture  of,  or  at  the  price 
of, — German  um  or  fiir].  For  the  thought  comp. 
iii.   14  sq. — Ver.  8.    Esteem    her.     The   verb 

So'^D    which    occurs   only  here, — the   Pilel    of 

77D, — might  possibly,  as  an  intensive  formed 
from  this  verb,  which  as  is  well  known  signifies 
"to  heap  up,  to  build  a  way  by  mounds  and  em- 
bankments," express  the  idea  of  enclosing  with 
a  wall,  of  a  firm  surrounding  and  enclosure.  So 
the  LXX  understood  it,  translating  by  -eijixnjja- 
Kuaov  avri/f;  so  also  theChald.,  Syr.,  Vulg.,  and 
several  modern  interpreters,  e.  g.,  Berthe.vu, — 
all  of  whom  find  expressed  in  the  word  the  idea 
of  a  loving  clasp  and  embrace.  It  is  however 
probably  simpK-r  and  more  in  accordance  with 
the  sense  of  DOn  in  the  parallel  clause  to  take 
the  word,  as  Abe.v  Ezra,  Luther,  and  most  mo- 
dern interpreters  do,  in  the  sense  of  "  to  exalt, 
esteem  ;"  [So  H.,  M.,  N.,  St.  agreeing  with  the 
E.  V.].  "With  this  conception  also  the  second 
clause  best  agrees,  for  in  this  tliere  is  added  to 
the  exhortation  to  prize  and  honor  wisdom,  the 
otiier  admonition  to  love  her. — If  thou  dost 
embrace  her.  Wisdom  here  appears  personi- 
litjd  as  a  loved  one  or  wife,  whom  one  lovingly 
draws  lo  him,  ar.d  embraces;  comp.  v.  'JO;  Eccl. 
iii.  ;',. —  Ver.  9.  She  will  put  upon  thy 
head  a  graceful  wreath.  Comp.  i.  9. — Will 
she  bestow  upon  thee.  The  rare  verb  JJO 
wliich  again  in  Hos.  xi.  8  stands  parallel  with 
inj,  according  to  this  passage  and  Gen.  xiv.  20 
undoubtedly  signifies  to  offer,  to  give,  to  pre- 
sent some  one  with  somclhing  (construed  with 
two  accusatives).  The  old  translations  took  it 
gOHietimes  in  the  sense  of  protecting  (LXX:  ix- 
tnan-i<7:i  cou;  Vulg.  ;  proteget  le;  so  the  Syriac), 
as  though  it  were  a  denominative  from  J.JD. 
shield.  With  this,  however,  the  "glorious 
crown"  does  not  correspond,  which  is  evidently 


introduced  as  an  ornament,  and  not  as  a  protec- 
tion and  defence. 

4.  Vers.  10-19.  The  father  instructs  his  sol 
concerning  the  way  of  wisdom  (vers  11,  18)  in 
which  lie  should  walk,  in  contrast  with  the  rui- 
nous path  of  impiety  (vers.  14,  19). — So  shall 
the  years  of  thy  life  be  many.  Comp.  chap, 
iii.  2.      [VVoRuswoRTH   says    "This   word    D'"n 

is  plural  in  the  original,  as  in  iii.  2,  as  if  Solo- 
mon would  comprehend  the  future  life  with  the 
present,  and  add  Eternity  to  Time."  He  forgets 
that  the  abstract  idea  of  life  is  never  expressed 
by  the  singular  of  this  noun  except  as  its  stnt. 
conxtr.  'n  is  used  in  formulas  of  adjuration,  e. 
g..  Gen.  xlv.  15,  16;  1  Sam.  i.  26,  etc.  See  Lex- 
icons generally,  and  BiixT.  |  697,  2,  \  689,  B.  a. 
A.]— Ver.  11.  In  the  way  of  wisdom,  i.  e., 
not  "in  the  way  to  wisdom,"  but  in  the  way  in 
which  Wisdom  walks,  here  also  again  as  it  were 
personified, — a  way  which  is  lovely  and  peaceful 
(according  to  iii.  17),  a  way  with  "  right  paths  " 
(lit.,  "  paths  of  straightness,"  comp.  ii.  9,  12)  as 
the  2d  member  and  the  following  verse  describe 
it  (comp.  Job  xviii.  7). — [Ver.  12.  The  pecu- 
liar significance  of  such  promises  to  an  inhabi- 
tant of  Palestine,  see  illustrated,  e.  g.,  in  Hack- 
ett's  Illustrations  of  Scripture,  p.  20. — -\.]. — Ver. 
Vi.  Hold  fast  upon  instruction;  let  not 
go;  keep  her;  she  is  thy  life,  as  the  be- 
stower  of  long  life ;  iii.  2,  16,  18;  see  below, 
ver.  2.S. — Ver.  14.  And  walk  not.  etc.  lE'X 
properly,  to  go  straight  on,  here  used  of  the  bold, 
arrogant  walk  of  the  presumptuous;   comp.  is. 

6;  xxiii.  19.  To  translate  1CfNn-'7X  by  "do 
not  pronounce  happy"  (comp.  iii.  18)  as  the  LXX, 
Vulg.,  aud  Syr.  propose,  contradicts  the  paral- 
lelism with  "enter  not"  in  the  first  member. — ■ 
Ver.  15.  Avoid  it.  On  J?^3  to  abhor,  reject, 
comp.  i.  25. — Turn  from  it  and  pass  away. — 
i.  e.,  even  if  thou  hast  entered  upon  it  d'^j.^) 
still  turn  aside  from  it  and  choose  another  way, 
which  carries  thee  by  the  ruinous  end  of  that 
one. — Ver.  16,  17.  For  they  cannot  sleep 
unless  they  sin,  etc.  Hitzig  thinks  that  in 
this  reference  to  the  energy  of  the  wicked  in  sin- 
ning there  can  be  found  no  appropriate  ground 
for  the  warning  in  ver.  15  ;  he  iherelbre  declares 
vers.  16,  17  a  spurious  interpolation,  and  at  the 
same  time  inverts  the  order  of  tlie  two  following 
verses,  t.  e.,  makes  the  19th  the  18th;  he  then 
connects  the  '3,  "for,"  the  only  genuine  frag- 
ment remaining  of  ver.  16,  immediately  with  Ihe 
D•j;•|y■^  :]^T  «/c.,  of  ver.  18  (19j  ;  "For  .... 
the  wiiy  of  the  wicked  is  as  midnight,  etc."  Since 
however  no  ancient  M.8S.  or  translation  exhibits 
anything  that  favors  this  emendation,  and  since 
a  certain  irregular  movement,  an  ah.indonment 
of  that  order  of  ideas  which  would  seem  simpler 
and  more  obvious,  corresponds  in  g.neral  with 
the  style  of  our  author  (comp.  i.  10  sq.;  iii.  3 
sq. ;  viii.  4  sq.),  we  may  fairly  disregard  so  vio- 
lent a  treatment.  Besides,  the  substance  of  vers. 
16,  17,  so  f.ir  forth  as  they  depict  tiie  way  of  the 
wicked  as  a  restless,  cruel  aud  abominable  course 
of  procedure,  is  plainly  quite  pertinent  as  Ihe 
foundation  of  a  warning  against  this  way.      And 


CHAP.  IV.  1-27. 


that  subsequently  the  concluding  description  of 
this  way  as  a  way  of  darkness  (ver.  19)  is  not 
intro<luced  until  after  the  contrasted  represen- 
tation of  the  way  of  tlie  pious  (ver.  18),  is  an 
arrangement  favorable  to  the  general  rhetorical 
effect  of  the  whole,  like  several  which  we  have 
already  found,  especially  in  chap.  iii.  'Si,  35, 
and  also  at  the  end  of  cliapters  i.  and  ii. — 
Unless  they  have  caused  (others)  to  fall, 
i.  c,  unless  they  have  betrayed  into  sin  ;  the  ob- 
ject— viz.,  others,  in  general — -does  not  need  to 
be  here  distinctly  expressed.  For  the  Hiphil 
O'K'T,  which  should  be  the  reading  here  ac- 
cording to  the  K'ri,  in  the  ethical  sense  of  "  causing 
to  stumble  "  in  the  way  of  truth  and  uprightness, 
comp.  especially  Mai.  ii.  H,  where  the  "  causing 
to  fall"  is  brought  into  even  closer  connection 
than  in  our  passajre  with  the  idea  of  "turning 
from  the  way."  [The  K'lhihh  would  require  the 
translation  "  thoy  liave  stumbled,"  i.  e..  (figura- 
tively) sinned]. — For  they  eat  bread  of  ■wick- 
edness, and  'Wine  of  violence  do  they 
drink.  Against  the  translation  of  Schultens, 
MuE.\TisGHi5,  Umbreit,  Elster,  [Kamphausen]  : 
"  for  wickedness  do  they  eat  as  bread,  and  vio- 
lence do  they  drink  as  wine"  (comp.  Job  xv.  16; 
xxxiv.  7),  may  be  .adduced  the  position  of  the 
words,  which  should  rather  stand  somewhat  in 
tills  way — for  they  have  eaten  wickedness  as 
bread  for  themselves — if  designed  to  convey  the 
meaning  of  a  mere  comparison.  The  expressions 
"bread  of  wickedness,  wine  of  violent  deeds," 
plainly  conveying  a  stronger  meaning,  remind  us 
of  the  "bread  of  affliction,"  Dent.  xvi.  3;  of  the 
"  bread  of  sorrows,"  Psalm  cxxvii.  2,  and  like- 
wise of  the  "  wine  of  the  condemned'  (D"iV1JX  ]") 
Am.  ii.  8. 

Ver.  18,  19.  Like  the  light  of  dawn  that 
groweth  in  brightness  till  the  perfect  day, 
literally,  "that  grows  and  brightens  (familiar  He- 
brew idiom,  as  in  .Judges  iv.  24;  Esth.  ix.  4;  comp. 
EwALD,  ieArA.  280  6.)  even  to  the  establishing  of 
the  day."  JIDJ  (l•ons^  s/a^c  of  the  part.  Niphal  of 
]0)  lit.,  the  established,  the  (apparently)  station- 
ary position  of  the  sun  at  noon  (comp.  the  Greek 
TO  fjTa&epijv  Trj(^  iieGijfi^pia^,  which  however  the 
LXX  do  not  here  employ).  For  Djj,  used  of  the 
hrightness  of  the  rising  sun,  comp.  Isa.  Ix.  3 ;  Ixii. 
1.  The  comparison  of  the  path,  i.  e.,  the  moral 
course,  of  the  just  with  the  light  of  the  rising  sun, 
bright  and  ever  brightening,  is  most  appropriate. 
If  the  whole  pat  his  light,  a  bright,  clear  knowledge 
of  salvation,  illumination  by  the  heavenly  light 
of  divine  revelation  (comp.  vi.  23;  xxviii.  5;  Isa. 
ii.  5,  etc.)  there  can  naturally  be  no  idea  of  stumb- 
ling and  falling  suggested  (comp.  John  xi.  9,  10)  ; 
rather  will  he  who  walks  in  this  wjiy  attain  more 
arid  more  to  perfect  clearness  in  the  inward  state 
oC  his  heart  and  conscience,  and  therewith  also 
in  increasing  measure  to  outward  prosperity. — 
The  way  of  the   w^icked  is  as   darkness,  1 

the  exact  opposite  to  that  of  the  righteous.    pSilX  | 
strictly  "  thick  darkness,"  midnight  gloom.   The 
degree  of  this  darkness  and  its  evil  consequences 
for  liira  who  walks  in  it,  the  2d  clause  clearly  de- 1 
picts  ;   comp.  John  xi.  9,  10,  and  for  the  general 
subject,  the  previous  delineation  of  the   sudden 


destruction  of  the  ungodly,  i.  27  sq. ;  also  ii.  18, 
22;   iii.  35. 

5.  Ver.  20-27.  The  father's  admonition  closes 
with  an  urgent  warning  to  the  son  against  for- 
getting this  counsel,  with  a  special  reference  tii 
the  ruinous  consequences  which  such  a  forget- 
ting will  ensure. — Let  them  not  depart  from 
thine  eyes.  The  meaning  is  "  depart,  escape." 
just  as  in  iii.  21.  Bertheau's  interpretation  is 
needlessly  artificial, — "  let  them  not  withdraw 
them"  (3  Plur.  without  a  definite  subject),  (.  f., 
let  them  not  be  withdrawn. — Ver.  22.  For  they 
are  life  to  those  virho  find  them  :  comp.  iij. 
2,  16;  iv.  13:  and  especially  for  the  use  of 
"  find  "  in  the  sense  of  to  attain  or  to  be  blessed 
with  anything,  see  iii.  13;  viii.  35. — And  to 
their  whole  body  health.  Comp.  iii.  8, 
where  rHK3")  is  found  instead  of  the  Ni313 
of  our  passage. — Ver.  23.  Above  all  that  is 

to  be  guarded   keep  thy  heart    "lODS-'^SO 

T    ;     ■  T  ■ 

literally,  "  more  than  every  object  of  watching." 
for    this   is    beyond   all    question   the  sense    of 

lOU'O,     and  not,  as  Aben  Ezra  and  Jarchi  take 
T  :  ■ 

It,  "a  thing  against  which  one  must  guard," 
which  would  not  correspond  with  the  radical 
meaning  of  IDE'.  The  heart  as  the  chief  object 
of  moral  watchfulness,  is  plainly  nothing  but 
the  conscience,  the  pure  moral  consciousness  of 
man,  the  aya^i)  airpeidi/nic,  1  Tim.  i.  5,  19;  1  Pet. 
iii.  16.  So  HiTziG,  with  unquestionable  cor- 
rectness, referring  to  Ps.  Ii.  10;  Job  xxvii  6:  1 
Sam.  XXV.  31. — For  out  of  it  (flo^)  currents 
of  life.  Lit.,  "  issues  of  life  "  (Bertiikau)  l  c, 
oflifeinthe  physico-organic  as  well  as  in  the 
ethical  sense;  of  life  so  far  forth  as  it  manifests 
itself  in  the  normal  course  and  movement  of  the 
functions  of  the  bodily  organism,  just  as  also  in 
the  full  development  of  the  spiritual  powers  and 
their  working  upon  external  nature.  Comp.  re- 
marks on  ii.  8  sq.  Hitzig  also,  who  translates 
D""n  niSSlP  not  quite  appropriately  by  "paths 
of  life,"  admits  the  fact  that  the  expression 
rests  upon  the  recognition  of  the  heart  as  the 
seat  and  fountain  of  the  blood,  and  therefore  also 
as  the  central  home  of  the  entire  life  of  the  phy- 
sical being  (in  accordance  with  Lev.  xvii.  11; 
Dent.  xii.  23;  and  in  opposition  to  BERTHEAr. 
who  denies  this  reference).  So  also  U.mbkeit. 
except  that  he,  with  a  view  somewhat  partial  and 
obscure,  conceives  of  the  heart  as  the  "seat  of 
the  sensibilities,"  and  the  life  that  flows  from  it 
as  the  "  general  sensation  of  being."  ["AH  vital 
principles  are  lodged  there,  and  only  such  as  aro 
good  and  holy  will  give  you  pleasure.  The  ex- 
ercises of  religion  will  be  pleasant  when  they  are 
natural,  and  flow  easily  out  of  their  own  foun- 
tain." John  Howe,  Delighlinr/  in  God. — A.]. — 
Ver.  24.  Put  away  from  thee  perverseness 
of  mouth,  e/c  "Following  the  first  clause  of 
ver.  23  the  24th  and  25th  verses  warn  against  an 
arbitrary  perverting  of  the  moral  judgment,  into 
which  evil  passions  so  easily  betray,  and  admo- 
nish not  to  give  a  misdirection  to  thought  (the 
(7o>.5  animi)  within  the  department  of  morality  " 
(H1TZI15). — Let  thine  eyes  look  straight 
forward,  etc.  A  prohibition  not  of  an  indolent 
"  gazing  about  "    (Bebtheau),    but  of  the   false 


74 


THE  PROVERBS  OF  SOLOMON. 


aud  evil  look  of  the  self-seeking,  who  doe3  not 
intend  honoriible  dealing  with  his  neighbor,  but 
seeks  in  all  his  course  and  dealing  to  outwit,  to 
deceive  and  overpower  him;  conip.  vi.  13;  x. 
10  ;  xvi.  30;  Ecclesiasl.  xxvii.  25;  Matth.  vi. 
23. — Ver.  2G.  Make  straight  the  path  of  thy 
foot.  Plainly  sometliing  that  is  possible  only  in 
connection  with  eyes  that  look  straight  forward 
and  correctly;  lliis  is  therefore  the  necessary 
practical  consequence  of  the  course  commended 
in  the  preceding  verse.  He  only  who  is  from  the 
heart  honorable  and  upright  is  able  also  in  the 
individual  forms  of  his  moral  action  to  avoid 
every  false  step. — Let  all  thy  \7ays  be  esta- 
blished.    133"    does  not  mean    "let  them  be 

sure"  (Berth.),  but  "let  them  be  definite, 
fixed,"  which  can  be  the  case  only  with  a  course 
rightly  regulated,  straightforward,  and  sure ; 
comp.  Ps.  cxix.  133;  Heb.  xii.  13.  The  latter 
passage  plainly  contains  an  allusion  to  our  verse, 
the  first  member  of  which  according  to  the  LXX 
reads:  'O/Ji^af  Tpoxiiit^  Tvoiet  aoi^  Tioniv. — Ver.  '11. 
Turn  not  to  the  right  or  to  the  left,  keep 
thy  foot  far  from  evil.  This  fuller  explana- 
tion of  that  fixedness  and  certainty  of  the  way 
which  is  demanded  in  ver.  26  completes  the  fa- 
ther's admonition  in  a  way  altogether  appropri- 
ate, and  is  therefore  neither  to  be  declared,  with 
HiTziQ,  a  spurious  addition,  nor  is  it,  in  agree- 
ment with  15ERTHE.\n,  to  be  deprived  of  its  posi- 
tion and  meaning  as  a  concluding  appeal,  by  re- 
ceiving into  the  text  as  genuine  the  two  verses 
which  appear  after  it  in  the  LXX  (and  Vulgate) : 
'O^ov^  yap  Tag  t'/c  6f^i(ov  o16ev  b  -deot;,  ^tearpafJUEvat 
dt'  EtGiv  ul  ff  apiaTcpijv.  AiVof  ds  op&at;  Troa'/ffet 
rac  Tpoxi-ag  t^ov,  rag  d€  iropsiai^  gov  ev  Eipi/vrj  Trpoa^et. 
These  two  verses,  whose  substance  appears  to  be 
a  mere  repetition  from  vers.  2f5,  and  27,  seem  to 
owe  their  origin  to  the  design  to  secure  here 
again,  as  in  the  preceding  section  (vers.  10-19) 
a  full  decade  of  verses.  In  opposition  to  this 
view,  arbitrary  and  theoretical,  that  the  struc- 
ture of  the  paragraphs  or  strophes  in  the  chap- 
ters before  us  is  uniformly  equal,  i.  e.,  always 
consisting  of  ten  verses — a  view  to  which  even 
Bertheau  attaches  much  importance — see,  above,, 
the  Exeget.  Notes  on  chap,  3,  No.  1. 


DOCTRINAL   AND    ETHICAL. 

The  counsel  given  by  the  pious  and  wise  father 
to  his  son  begins  with  the  appeal  to  him  to  hold 
fast  his  words  (ver.  4),  and  ends  with  an  earnest 
warning  against  a  course  made  insecure  and 
dangerous  by  disregard  of  these  words  (vers. 
20-27).  Obedience  to  the  word  of  revealed  Iriith  as 
fnifhimitted  within  the  covimunity  of  the  children  of 
God.  and  bequeathed,  by  parents  to  their  sons, — this 
i^  the  gener.al  statement  of  the  invpoi-t  of  tlie  do- 
manils  of  Iliis  chapter  as  a  whole,  so  far  forth  as 
it  may  be  roduecfl  to  a  single  brief  expression. 
Il  is  essentially,  as  Mei,a.\othon  says,  "■  ailhorla 
tiones  ad  sludiitmoiiedienliie  el  ad  diliyentiavi  reyendi 
disriplinam,"  that,  are  contained  in  this  passage. 
The  whole  is  a  chapter  on  the  riykt  (Christian) 
training  of  children,  nn  exhibition  of  the  nature 
of  that  chief  manifestation  of  the  Hhokmah 
[practical  wisdom],  which  in  the  general  super- 


scription of  the  book  (i.  3 ;  comp.  i.  7)  was  desig- 
nated as  ID'O  or  discipline.*  To  this  chief  end, 
the  holding  his  son  to  discipline,  to  obedience, 
and  the  cherishing  of  his  wholesome  words  and 
teachings,  all  the  other  prominent  ideas  which 
find  expression  in  the  father's  discourse  are 
made  subservient;  the  exhibition  of  wisdom  as 
the  one  costly  jewel,  whose  acquisition  is  above 
every  other,  and  if  necessary,  at  the  cost  of  all 
other  possessions,  to  be  sought  and  secured  (vers. 
5-9;  comp.  Matth.  xiii.  44-40);  the  emphatic 
admonition  to  be  subject  to  "discipline,"  and 
not  to  let  it  go,  even  because  it  is  the  life  of  the 
true  and  obedient  child  of  God  (ver.  13);  the 
clear  delineation  of  the  two  paths;  the  way  of 
darkness  in  which  the  ungodly  walk,  and  the  way 
of  light  in  which  the  pious  and  wjse  are  found 
(vers.  14-19);  the  counsel  to  guard  with  all  dili- 
gence not  merely  the  word  of  truth  received  into 
the  heart  (vers.  20-22  ;  comp.  the  l/iipvro(  /oj'Of, 
Jas.  i.  18),  but  also  the  heart  itself,  as  the  seat 
of  the  conscience,  and  the  source  of  all  life  and 
prosperity  (ver.  23);  and  finally  the  commenda- 
tion of  a  life  of  honor  and  integrity,  without 
turning  to  the  right  hand  or  to  the  left,  as  the 
salutary  result  of  that  inward  disposition  which 
is  both  pure  and  sure  (vers.  24-27).  That  a  pure 
heart,  i.  e.,  one  purified  by  the  grace  of  God,  and 
with  this  a  firm  heart,  i.  e.,  one  firmly  rooted  in 
truth  as  its  ground,  is  the  source  and  common 
fountain  for  the  successful  development  of  all 
the  main  activities  aud  functions  of  human  life, 
those  belonging  to  the  sphere  of  sense,  as  well  as 
to  the  psychical  and  spiritual  realms,  and  that 
this  must  more  and  more  manifest  itself  as  such 
a  centre  of  the  personality,  sending  forth  light 
and  life: — this  thought,  expressed  in  ver.  23  in 
a  way  peculiarly  vigorous  and  suggestive,  un- 
questionably presents  the  most  profound,  com- 
prehensive and  controlling  truth,  that  the  father, 
;  in  the  course  of  his  counsels  aud  warnings,  gives 
to  his  son,  standing  before  the  portal  of  the 
school  of  life,  to  be  borne  with  him  on  his  way 
(comp.  the  advice  of  Tobias  to  his  son  :  Tub.  iv. 
0). — Yet  we  must  also  mark  as  one  of  the  most 
noteworthy  of  the  fundamental  ideas  of  this  dis- 
course, the  designation,  contained  in  ver.  7,  of 
wisdom  as  the  "chief  thiug,"  which  is  to  be 
sought  above  all  things  else,  and  to  be  prized 
above  all  possessions  and  treasures.  Yet  this 
passage  probably  requires  a  dift'erent  conception 
and  application  from  that  which  is  usually 
found, — so  far  forth  as  the  thought  which  has 
already  been  expressed,  e.  g.,  above,  in  chap.  ii. 
3  sq.,  "  that  one  must  practise  wisdom  to  become 
wise "  (comp.  Melanchthon  on  this  passage ; 
Starke,  and  of  recent  writers,  especially  Elster), 
probably  does  not  correspond  with  the  true  im- 
port of  noon  iTtl'N'^  ;  the  expression  being  de- 
signed rather  to  serve  for  the  designation  of  wis- 
dom as  the  highest  end  of  all  human  counsel  and 
action. 


I  *  In  llus  particular.  KoiTLIus  certiiidly  took  the  correct 
I  view,  that  in  his  otherwise  reiiuirlijible  clHssitication  of  the 
contents  of  the  firet  nine  clwpt.-ra  acci'rding  to  the  seven 
principifl  gt/iices  divinir  dediictiva  (Daath,  liinah,  Sediel, 
I  Titsuliijah,  Mus:ir,  Msinonali,  OrliDili),  he  assigns  to  the  4tti 
ctiiipter  tlio  .Musar  (or  the  e.oliigaUt  infnrmatm,  as  he  o:;plaiud 
the  tenn;.     See  JiUiica  Sacru,  Uisp.  VI.,  p.  bj  sq. 


CHAP.  IV.  1-27. 


7C 


HOMILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter:  The  two  paths 
in  which  youth  can  walk, — that  of  obeiUence  and 
that  of  vice  (or  llie  way  of  wisJom  and  that  of 
folly;  the  way  of  light  and  that  of  darkness; 
comp.  the  minute  picture  of  the  two  ways  in  the 
Ep.  Barnabie,  |  18-20). — Educational  SermoD: 
The  fundamental  principles  of  a  truly  Christian 
education  of  children,  exhibited  according  to  the 
standard  of  the  counsels  of  a  sage  of  the  Old 
Testament  to  his  son.  1st  principle:  True  wis- 
dom (which  is  equivalent  to  the  fear  of  God)  the 
highest  end  of  all  regulations  adopted  in  the 
educational  action  of  parents  (vers.  4-9) ;  2d 
principle  :  As  means  to  this  end,  an  earnest  in- 
sisting both  upon  the  reward  of  walking  in  the 
light,  and  upon  the  punishment  for  walking  in 
darkness  (vers.  10-19);  .3d principle:  Results  to 
be  anticipated  simply  from  this,  that  God's  word 
be  received  and  cherished  in  a  susceptible  and 
good  heart  (vers.  20-27). — Comp.  Stocker: 
Warning  against  evil  companionship:  1)  the  sim- 
ple command  that  one  must  avoid  evil  company 
(vers.  1-19) ;  2)  the  way  in  which  tiiis  can  be 
done  (vers.  20-27). — Starke  :  How  David  admo- 
nishes Solomon:  1)  to  the  reception  of  wisdom 
(4-13);  2)  to  the  avoidance  of  impiety  (14-19); 
3)  to  the  practice  of  piety  (20-27). 

Vers.  4-9.  Stakke  : — Should  the  case  arise, 
that  one  must  lose  either  true  wisdom  or  all  tem- 
poral good,  forego  rather  the  latter;  for  wisdom 
is  better  than  gold  (chap.  xvi.  16;  Matth.  xix. 
29).  Honor,  accomplishments,  graces,  esteem, 
each  man  desires  for  himself.  If  thou  wouldst 
attain  this  wish  of  thine,  then  seek  wisdom  ;  she 
gloriously  rewards  her  admirers. — [Ver.  4. 
Bridges: — This  heart-keeping  is  the  path  of  life. 
GocLBURN: — Endeavor  to  make  your  heart  a 
little  sanctuary,  in  which  you  may  continually 
realize  the  presence  of  God,  and  from  which  un- 
hallowed thoughts  and  even  vain  thoughts  must 
carefully  be  excluded.]  —  Berleb.  Bible: — The 
two  conditions  of  the  Christian  life:  1)  its  com- 
mencement, the  seeking  and  finding  of  wisdom 
(ver.  7,  according  to  the  common  interpretation); 
2)  its  continuance,  dependent  upon  preserving 
wisdom,  and  thereby  being  preserved,  advanced, 
and  brought  to  honor  by  it  (vers.  8,  9). — [Ver. 
7.  Trapp:  Make  religion  thy  business:  other 
things  do  by  the  by]. — Vers.  10-19.  Hasius  : 
To  set  one's  foot  in  the  way  of  good  is  ofi limes 
not  so  difficult  as  to  go  vigorously  forward  in  it. 
The  power  of  temptation  is  great;  the  tinder  of 
vice  is  naturally  in  us ;  even  a  little  spark  can 
kindle  it. — Zeltner:  Impossible  as  it  is  that  a 
stone  fall  into  the  water  and  remain  dry,  so  im- 
possible is  it  that  a  lover  of  evil  company  be  not 
betrayed,  Ecclesiast.  xiii.  7  ;  1  Cor.  xv.  33. — 
[Ver.  18.  .\rnot:  The  sun  is  an  emblem  not  of 
the  justified,  but  of  the  justitler.  Christ  alone  is 
the  source  of  light:  Christians  are  only  its  re- 
flectors. The  just  are  those  whom  the  Sun  of 
righteousness  shines  upon;  when  they  come 
beneath  His  healing  beams,  their  darkness  flies 
away.  They  who  once  were  darkness  are  light 
now,   but  it  is   '-in  the   Lord."] — Starke:   The 


pious  can  avoid  the  snares  of  destruction  through 
the  light  of  the  Holy  Spirit ;  but  the  ungodly 
stumble  in  darkness  and  fall  into  the  pits  of 
death.  As  one  from  darkness  walks  on  in  dark- 
ness, so  from  light  into  light  (ver.  18;  comp.  Prov. 
xii.  28;  Ps.  Ixxxiv.  7;  Job  v.  \2-\i).— Berleb. 
Bible :  The  soul  in  its  conversion  to  God  must 
1)  hear  His  word  ;  2)  receive  the  influence  of 
this  word,  and  by  it  be  directed  to  the  way  of 
truth;  3)  be  guided  by  God  in  this  way  ;  4)  un- 
der God's  guidance  and  protection  learn  so  to 
run  in  this  way  that  it  shall  nowhere  stumble  nor 
fall. — [Ver.  19.  Emmons:  Sinners  are  in  such 
darkness  that  they  are  insensible  to  the  objects 
that  are  leading  them  to  ruin  :  thus  they  stumble 
a)  at  the  great  deceiver  ;  b)  at  one  another ;  c)  at 
Divine  Providence  ;  d)  at  their  common  employ- 
ments ;  e)  at  the  nature  and  tendency  of  their  re- 
ligious performances;  /)  at  the  preaching  they 
hear ;  g)  at  the  blindness  of  their  own  hearts.] 

Vers.  20-27.  J.  Lange  : — The  inner  spiritual 
life  begins  with  the  heart.  As  is  the  heart  so  are 
all  its  issues  ;  for  "  from  the  heart  proceed  evil 
thoughts,"  etc.,  Matth.  xv.  19;  xii.  3o. — Ber- 
leb. Bible:  The  heart  must  keep  tlie  doctrine, 
and  the  doctrine  the  heart.  Both  are  so  inti- 
mately connected  that  neither  can  be  without  the 
other.  .  .  .  Nature  herself  in  the  natural  heart 
shows  with  what  care  we  must  keep  the  spiritual 
(ethical)  heart.  In  this  we  can  never  be  too 
precise,  too  sharp,  or  too  careful.  If  we  guard 
our  house,  much  more  must  the  heart  be 
guarded;  the  watches  must  there  be  doubled, 
etc. — In  this  all  the  duties  of  a  door-keeper  com- 
bine, reminding  us  who  goes  in  and  out,  what 
sort  of  thoughts  enter  into  the  heart,  what  sort 
of  desires  go  out,  etc.  Self-denial  is  the  best 
means  to  such  a  keeping  of  the  heart.  It  must 
stand  as  porter  before  the  heart's  door;  and  the 
cross  and  the  patience  of  Christ  is  tiie  best  door 
of  the  heart,  well  preserved  with  bolts  and  bars 
against  all  intrusion  or  violence. — Saurin  (ser- 
mon on  ver.  26): — On  the  needful  attention  which 
each  should  give  to  his  ways. — Calwer  Ilandb.: — ■ 
Threefold  counsel  in  regard  to  the  w.ay  and 
means  of  continuing  in  the  right  path  :  1)  give 
good  heed  to  thy  heart ;  2)  pui  aw,ay  a  perverse 
mouth  (ver.  24) ;  3)  let  thine  eyes  look  straight- 
forward (vers.  25-27). — Von  Gerlach: — Tlie 
first  and  most  immediate  thing  proceeding  from 
the  heart  is  words,  then  deeds.  Let  the  former 
be  above  all  things  truthful  and  sincere;  tlie  lat- 
ter circumspect,  well  considered,  and  then  exe- 
cuted with  certainty  and  confidence  (vers.  26.27). 
Comp.  Kom.  xiv.  23;  and  Seneca's  well  known 
maxim:  Quod  dubitas,  ne  fcceris. — [.Arnot:  We 
cry  to  God  in  the  words  of  David,  Create  in  me 
a  clean  heart,  and  He  answers  back  by  the  mouth 
of  David's  son.  Keep  thy  heart.  Keep  it  with 
the  keeping  of  heaven  above,  and  of  the  earth 
beneath, — God's  keeping  bespoken  in  prayer,  and 
man's  keeping  applied  in  watchful  etfort. — Ver. 
27.  Tkapp:  Keep  the  king's  highway:  keep 
within  God's  precincts,  and  ye  keep  under  His 
protection. — Bridges  :  Though  to  keep  the  heart 
be  God's  work,  it  is  man's  agency.  Our  efforts 
are  His  instrumentality.] 


76  THE  PROVERBS  OF  SOLOMON. 


8.  Waiting  against  intercourse  with  wanton  women,  and  against  the  ruinous  consequences  of 

licentiousness. 

Chap.  V.  1-23. 

1  My  son,  give  heed  to  my  wisdom, 
to  my  prudence  incline  thine  ear, 

2  so  that  thou  maintain  discretion, 
and  thy  lips  preserve  knowledge. 

3  For  the  lips  of  the  strange  woman  distil  honey, 
and  smoother  than  oil  is  her  mouth  : 

4  but  at  last  she  is  bitter  as  wormwood, 
sharp  as  a  two-edged  sword. 

5  Her  feet  go  down  to  death, 

her  steps  lay  hold  upon  the  lower  world ; 

6  the  path  of  life  she  never  treadeth, 

her  steps  stray,  slie  knoweth  not  whither. 

7  And  now,  ye  children,  hearken  to  me, 

and  depart  not  from  the  words  of  my  mouth  1 

8  Turn  away  thy  path  from  her, 

and  draw  not  near  to  the  door  of  her  house ! 

9  that  thou  mayest  not  give  to  others  thine  honor, 
and  thy  years  to  a  cruel  one ; 

10  that  strangers  may  not  sate  themselves  with  thy  strength, 
and  (the  fruit  of)  thy  labor  (abide)  in  a  stranger's  house, 

11  and  thou  must  groan  at  last 

when  thy  body  and  thy  flesh  are  consumed, 

12  and  say,  "  Why  then  did  I  hate  correction 
and  my  heart  des|)ised  reproof? 

13  and  I  did  not  hearken  to  the  voice  of  my  teachers, 
did  not  incline  mine  ear  to  those  that  instructed  me? 

14  Well  nigh  had  I  fallen  into  utter  destruction 

in  the  midst  of  the  assembly  and  the  congregation  I" 

15  Drink  waters  from  thine  own  cistern, 

and  flowing  streams  from  thine  own  well  spring  1 

16  Shall  thy  streams  flow  abroad 
as  water  brooks  in  the  streets? 

17  Let  them  be  thine  alone, 

and  none  belong  to  strangers  with  thee. 

18  Let  thy  fountain  be  blessed, 

and  rejoice  in  the  wife  of  thy  youth, 

19  the  lovely  hind,  the  graceful  gazelle; 
let  her  bosom  charm  thee  always ; 

in  her  love  delight  thyself  evermore. 

20  Why,  my  son,  wouldst  thou  be  fascinated  with  a  stranger, 
and  embrace  the  bosom  of  a  wanton  woman  ? 

21  For  before  the  eyes  of  Jehovah  are  the  ways  of  man, 
and  all  his  paths  He  marketh  out. 

22  His  own  sins  overtake  him,  the  evil  doer, 
and  by  the  cords  of  his  sin  is  he  held  fast. 

23  He  will  die  for  lack  of  correction, 

and  in  the  greatness  of  his  folly  will  he  perish. 


CHAP.  V.  1-23. 


T7 


GRAMMATICAL   AND   CRITICAL. 
Ver.  1. — [The  shortened  Imperative  is  even  more  thaa  the  paragogic  entitled  to  the  first  place  in  its  clause;  here  Con 
follows  its  object,  Bott.,  ^  960,  z.  ex.  (comp.  critical  note  on  iv.  20).— A.] 

Ver.  2. — TDC' 7.    The  construction  in  the  Hebrew  is  the  same  as  in  chap.  ii.  8 ;  the  Infinitive  with  7  is  followed  by 

the  finite  verb.    [^^XJ*,  a  masc.  verbal  form  with  a  fern.  8ubject,^-comp.  note  on  iv.  10.    For  empliasis  or  euphony  the  assi- 
milation of  tlie  J  is  sometimes  dispensed  with.    BiiTT  ,§1100, 3. — A.] 

Ver.  14. — [^Tl^^n,  a  Perf.  with  the  signification  of  a  pluperf.  subj .;  a  very  little  and  I  should  lutve  fallen.    Comp.  BiiTT., 

3947,  d.— A.l 

Ver.  18  [Bott.,  ^964,  6,  makes  ^TIP  ^o  example  of  the  desponsive  use  of  the  Jussive,  and  therefore  makes  it  more  than 

the  e-\pre8sion  of  a  wish  (see  Exeg.  notes):  it  becomes  an  anticipation  or  promise. — A.J 

Ver.  22. — [IJ^^?*,  a  unique  example  of  the  attachment  of  1,  a  more  common  suffix  of  the  Perf,  to  the  lengthened  form 

of  the  third  plur.'masc.  of  the  Imperf     See  Bott.,  gg  881,  A, — 1042,  5, — 10i7,  ex.,  correcting  EwAU>,  g  2o0  6,  who  makes  the 
J  epenthetic.     See  also  GbE£M,  g  105,  c. — A.] 


EXEGETICAL. 

1.  In  oppositioa  to  the  opinion  of  those  who 
refer  vers.  1-6  to  the  discourse  of  the  father  in 
ch.  iv.  4sq.,  consult  above,  p.  71.  J.  A.  Benqel 
appears  even  to  have  regarded  the  entire  fifth 
chapter  as  a  continuation  of  that  discourse,  for 
he  remarks  on  ver.  1,  "Inasmuch  as  David's 
careful  directions  to  Solomon  bear  upon  un- 
chastity,  it  seems  likely  that  David  and  Bathsheba 
were  concerned  lest  Solomon  might  also  pursue 
a  course  like  that  in  which  the  parents  sinned 
together  "  (see  Beilrdge  zu  J.  A.  Be.ngel's  Schrift- 
firkldrung^  mitgetheilt  von  Dr.  OsK.  Waechteu, 
Leips.,  18(3.5,"  p.  26).  But  the  son  addressed  in 
the  preceding  chapter  was  conceived  of  as  a 
"tender  child;"  the  one  now  addressed  is  a 
young  man  already  married,  see  vers.  15-19. 
For,  as  in  the  similar  admonitions  of  the  6th  and 
7th  chapters,  it  is  not  simple  illicit  intercourse, 
but  such  an  intercourse  within  marriage  rela- 
tions, adulterous  intercourse  with  lewd  women, 
that  constitutes  the  object  of  the  admonitory 
representations  of  the  teacher  of  wisdom. — 
Furthermore,  as  Bertheau  rightly  observes,  the 
passage  before  us.  in  its  substance  and  ils  form, 
variously  reminds  us  of  chap,  ii.,  especially  in 
respect  to  its  form,  by  its  long  propositions  ex- 
tended through  several  verses  (3  sq  ,  8  sq.,  15 
sq.).  .\s  the  three  main  divisions  of  thediscourse 
are  of  not  quite  equal  length,  we  may  with  HiT- 
zio  distinguish  the  introductory  paragraph,  vers. 
1-6;  the  central  and  chief  didactic  section,  vers. 
7-20;  which  again  falls  into  two  divisions,  vers. 
7-14  and  15-20;  and  the  epilogue,  vers.  21-23. 

2.  Vers.  1-6.  My  son.  give  heed  to  my 
wisdom,  etc. — Quite  similar  are  the  demands 
which  introduce  the  two  subsequent  warnings 
against  unchastity. — Chap.  vi.  20  and  vii.  1. — • 
So  that  thou  maintaia  discretion — literally 
reflection,  niBtO,  which  elsewhere  is  usually 
employed  in  a  bad  sense,  of  base  deceitful  propo- 
sals, but  here  denotes  the  wise  prndential  consi- 
deration, the  circumspect  demeanor  of  the  wise  ; 
comp.  the  singular  in  ch.  1.  4. — And  thy  lips 
preserve  knowledge. — The  lips — not  precisely 
the  heart,  chap  iii.  1 — are  to  preserve  knowledge 
30  far  forth  as  it  is  of  moment  to  retain  literally 
the  instructions  of  wisdom  and  often  to  repeat 
them. — Ver.  3.  For  the  lips  of  the  strange 
Woman  distil  honey^^The  "stranger"  is  the 
liarlot,    as   in    chap.    iii.    16.     Her   lips    "drop 


honey"  (033,  comp.  Ps.  xix.  II)  because  of  the 
sweetness  not  of  her  kisses  but  of  her  words. 
Comp.  the  quite  similar  representation.  Song  Sol. 
iv.  11,  and  as  a  sample  of  the  wanton  woman's 
words  that  are  sweet  as  honey,  Prov.  vii.  14  sq. 
— Smoother  than  oil  is  her  mouth. — The 
palate  (^n)  as  an  instrument  of  discourse  occurs 
also  chap.  viii.  7  ;  Job  vi.  30  ;  xxxi.  30.  The 
"smoothness"  of  discouise  as  a  symbol  of  the 
flattering  and  seductive,  chap.  ii.  16;  vi.  24. — 
Ver.  4.  But  at  last  she  is  bitter — literally 
"her  last  is  bitter"  (comp.  xxiii.  32),  ;'.  e.,  that 
which  finally  reveals  itself  as  her  true  nature, 
and  as   the  ruinous  consequence  of  intercourse 

with  her. — As  wormvrood  (nji'7,  for  which 
the  LXX  inaccui'ately  gives  ;fo/'.;),  gall),  a  well 
known  emblem  of  bitterness,  as  in  Deut.  xxix. 
18;  Jer.  ix.  15;  Am.  v.  7;  vi.  12.  It  is  "a 
plant  toward  two  feet  high,  belonging  to  the 
Genus  Artemisia  (Spec.  Artemisia  absinthium), 
which  produces  a  very  firm  stalk  with  many 
branches,  grayish  leaves,  and  small,  almost  round, 
pendent  blossoms.  It  has  a  biiter  and  saline 
taste,  and  seems  to  have  been  regarded  in  the 
East   as   also  a  poison,  of   which    the    frequent 

combination  with  1?S1  gives  an  intimation"  (Um- 
breit;  comp.  Celsius,  Mierobot.  1.  481);  Oken. 
Naturgesch.  III.  763  sq.). — As  a  two-edged 
s^rord — literally  as  a  sword  of  mouths,  a  sword 
with  more  than  one  mouth  {riV2  3^n,  comp.  Ps. 
cxlix.  6  ;  Judg.  iii.  16).  [The  multiplicative 
plural  is  sometimes  u.sed  thus  even  of  objects  that 
occur  in  pairs;  comp.  Bott.,  § 702,  3 — A.]  "The 
fact  that  the  surface  of  the  sword  is  also  smooth 
is  in  this  antithesis  to  the  second  clause  of  ver. 
3  properly  disregarded,"  HiTZid. — Vers.  5  and  6 
explain  and  contirm  more  fully  the  statement  of 
ver.  4.^ — Upon  the  loTwer  world  her  steps 
lay  hold — /.  e.,  they  hasten  straight  and  surely 
to  the  kingdom  of  the  dead,  the  place  of  those 
dying  unblessed.  [The  author  cannot  be  under- 
stood as  meaning  that  7lNt|'  is  always  and  only 
the  place  of  those  dying  unblessed.  The  passage 
cited,  chap.  i.  12,  is  inconsistent  with  this, — so 
is  the  first  passage  in  the  0.  T.  where  the  word 
occurs.  Gen.  xxxvii.  35, — so  is  the  last  passage, 
Hab.  ii.  5, — so  are  many  intervening  passages, 
especially  such  as  Ps.  xvi.  10;  Eccles.  ix.  10.  If 
the  word  here  has  this  intensive  meaning,  it  must 


78 


THE  PROVERBS  OF  SOLOMON. 


appear  from  the  connection.  See,  therefore,  D"n 
in  ver.  6,  which  plainly  has  amoral  import.  Comp. 
Fuekst's  Handw. — A.]  Comp.   ii.  18  ;  vii.  27,— 

and  OQ  '7iNt?.  Hades,  the  lower  world,  i.  12. — 
The  path  of  life  she  never  treadeth.— The 

Terb  dSs,  here  just  as  in  iv.  26,  means  to  measure 
off  (not  to  "consider,"  as  Berthf,.\u maintains), 
to  travel  over.  The  particle  JD,  ne  forte,  stands  1 
here,  as  in  Job  xxxii.  13,  "independent  of  any  | 
preceding  proposition,  and  in  accordance  with 
its  etymology  signifies  substantially  'God  forbid 
that,'  etc.,  or  'there  is  no  danger  that,'"  elc, 
HiTziG  ;  it  is  therefore  equivalent  to  "surely 
not,  nevermore."     Aben  Ezra,  Cocceius,  C.  B. 

MicHAELis  and  others  regard  oHSiT  as  second 
pers.  masc;  "viam  x-itic  ne  forte  expemlas,  vagantur 
orbitx  ejus"  ["lest  perchance  thou  shouldst  pon- 
der the  way  of  life,  her  paths  wander  ;"  which  is 
very  nearly  the  language  of  the  E.  V.].  But  the 
second  clause  shows  that  the  wanton  woman  must 
be  the  subject  ot"  the  verb.  Bertheau's  transla- 
tion is  however  also  too  hard  and  forced,  accord- 
ing to  which  the  first  clause  is  dependent  upon 
the  second,  but  it  is  to  be  regarded  as  a  negative 
final  clause  prefixed ;  "  that  she  may  not  ponder  (! ) 
the  path  of  life,  her  paths  have  become  devious," 
etc.  [This  is  the  view  adopted  by  Holden, 
Stuart,  Wordsworth,  and  De  Wette  ;  Kamph. 
has  the  same  conception  of  the  relation  of  the 
clauses,  but  prefers  the  verb  einschlagen,  adopt  or 

enter A.]     The  LXX,  Vulg.  and  other  ancient 

versions  already  contain  the  more  correct  inter- 
pretation, regarding  |3  as  here  essentially  equiva- 
lent to  N*7  ;  only  that  the  emphatic  intensifying 
of  the  negnlion  should  not  be  overlooked. — 
[Fcerst  (Handw.)  is  also  decidedly  of  this  opi- 
nion ;  he  renders  "  dassja  nicht  "=so  that  by  no 
means ;  he  explains  the  idiom  as  representing  a 
necessary  consequence  as  an  object  contemplated. 

A] — Her  steps  stray,  she  knoweth  not 

•whither. — V^i  is  here  doubtless  not  intended  as 
an  inceptive  ("they  fall  to  staggering"),  nor  in 
general  does  it  design  to  express  a  "staggering 
of  the  tracks  or  paths,"  a  figure  in  itself  inap- 
propriate. It  probably  signifies  rather  a  roving, 
an  uncertain  departure  from  the  way  (vngigrcssus, 

Vulg.)  ;  and  the  j.nn  lO  which  is  connected 
with  it  is  not  to  be  explained  by  "she  marks  it 
not,  without  her  perceiving  it,  unawares"  (as  it 
is  usually  taken,  after  the  analogy  of  Job  ix.  -5; 
Ps.  XXXV.  8)  [so  by  Notes,  Stl'art,  Muenscu.; 
while  the  E.  V.  follows  the  old  error  of  making 
the  verb  a  second  person. — .\  ],  but  by  "she 
knows  not  whither,"  as  an  accusative  of  direc- 
tion subordinated  to  the  foregoing  idea  (Hitziq, 
De  Wette). 

2.  Vers.  7-14.  And  noTW,  ye  children, 
hearken  to  me. — nr^i^l  draws  an  mlereuce 
from  what  precedes,  and  introduces  the  following 
admonition;  comp  vii.  24.  The  "words  of  my 
mouth  "  are  the  specific  words  contained  in  ver. 
8  sq  — Ver.  9.  That  thou  mayest  not  give 
thine  ho^or  to  others — ;.  e.,  as  an  adulterer, 
who  is  apprehended  and  exposed  to  public  dis- 
gracc.--And  thy  years  to  a  cruel  one — i.  e.. 


to  the  injured  husband,  who  will  punish  the  pa- 
ramour of  his  faithless  wife  with  merciless  seve- 
rity, perchance  sell  him  as  a  slave,  or  even  take 
his  life.  [This  explanation  is  grammatically 
better  than  that  (of  Holden,  e.  g.)  which  makes 
the  "cruel  one"  the  adulteress,  and  more  direct 
than  that  (of  Stuart  and  others)  which  makes 
him  the  purchaser  of  the  punished  adulterer. — 
A.].  Comp.  vi.  ?A.  find  below,  ver.  14 — Ver.  Id. 
That  strangers  may  not  sate  themselves 

with  thy  strength. — nj  might,  strength,  is 
here  undoubtelly  equivalent  to  property,  posses- 
sions, as   the    parallel  ^"^i^,,  thy  toils^  i.  e.,  what 
thou  hast  laboriously  acquired,  the  fruit  of  thy 
bitter  sweat  (Vulg.  laboris  tut),  plainly  indicates. 
The  idea  is  here  plainly  this,  that  the  foolish  para- 
mour will  be  plundered   through  the  avaricious 
demands   of  the  adulterous    woman    (comp.   vi. 
26),  and  that  thus  his  possessions  will  gradually 
pass    over   into  other   hands   (Ecclesiast.  ix.  6). 
A  different  explanation  is  given  by  Ewald,  Ber- 
theau,  Elster   (in   general  also  by  Umbreit); 
that  the  proper  penalty  for  adultery  was  accord- 
ing to  Lev.  XX.  10;    Dent.  xxii.  22  sq.:  John  viii. 
5,  stoning  ;  in  case,  however,  the  injured  husband 
had  been  somewhat  appeased,  the  death  penalty 
was    on  the     ground    of    a   private    agreement 
changed  into   that  of  a  personal  ownership,  the 
entrance  into  the   disgracefully  humiliating  con- 
dition   of  servitude,  and    that   allusion  is    here 
made  to   this   last   contingency.     But  while  the 
superficial   meaning  of  vers.  9  and   10  could  be 
reconciled  with  this  assumption,  yet  there  is  no- 
thing whatsoever  known  of  any  such  custom,  of 
transmuting  the  death  prescribed  in  the   law  for 
the  adulterer  by  a  compromise  into  his  sale  as  a 
slave;   and  as  the  entire  assumption  is  besides 
complicated  with  considerable  subjective  difficul- 
ties (see   Hitzig  on  this  passage),  the  above  ex- 
planation is  to  be  preferred  as  the  simpler  and 
luore   obvious. — Ver.    11.      And     thou    must 
needs  groan  at  last — literally  "at  thine  end," 
i.  e.,  when  thou  hast  done,  when  all  is  over  with 
thee.     DHJ  used  of  the  loud  groaning  of  the  poor 
and  distressed  also  in  Ez.  xxiv.  23 ;  comp.  Prov. 
xix.  12;   XX.  2;   xxviii.  15,  where  the  same  word 
describes   the  roaring  of  the  lion.       The   LXX 
(koi  fieTafie?.ri&//ay)   appear  to   have   read  ^l^|^J] 
a  gloss  containing  a  true  explanation,  but  need- 
lessly weakening  the  genuine  sense  of  the  word. 
— When  thy  body  and  flesh  are  consumed. 
'■jlKU'?   'l"''??,   i.  e.,  plainly  thy  whole  body;  the 
two  synonymes,  the  first  of  which  describes  the 
flesh    with    the     frame,     and     the     second    the 
flesh  in  the  strictest  sense,  without  the  bones,  are 
designed  to  emphasize  the  idea  of  the  body  in  its 
totality,  and  that  with  the  intention  of  marking 
"the  "utter  destruction  of   the   libertine"    (Um- 
breit).— Ver.  12.  Why  did  I  then  hate  cor- 
rection ? — Literally,  How  did  I  then  hate  cor- 
rection?    i.   e.,    in    what    an    inexcusable    way'.' 
How  could  I  then  so  hate  correction? — Ver.  14. 
A  little  more,  ind  I  had  fallen  into  utter 
destruction — i.  e.,  how  narrowly  did  I  escape 
a  fall    into    the  extremest  ruin,  literally,  "into 
entireness    of  misery,  into  completeness  of  de- 
struction!"    As    the    second   clause    shows,   the 
allusion  is  to  the  danger  of  condemnation  before 


CHAP.  V.  1-23. 


the  assembled  congregation,  and  of  execution  by 
stoning  ;  see  above  on  ver.  10. — Assembly  and 

congregation — Hebrew  7np  and  mj;' — stand 
in  the  relation  of  the  convened  council  of  the  el- 
ders acting  as  judges  (Deut.  xxxiii.  4,  5),  and  the 
concourse  of  the  people  executing  the  condemn- 
ing sentence  (Numb.  xv.  35;  comp.  Ps.  vii.   7). 

For  /Tip  is  in  general  always  a  convened  assem- 
bly, convocaiio;  mj,'  on  the  contrary  is  a  multi- 
tude of  the  people  gathering  without  any  special 
call,  coefiis  sive  inuUtlitdo. 

4.  Vers.  15-20.  To  the  detailed  warning  set 
forth  in  vers.  8-14  there  is  now  added  a  corre- 
sponding positive  antithesis,  a  not  less  appropri- 
ate admonition  to  conjugal  fidelity  and  purity. — ■ 
Drink  -waters  outof  thine  o^wn  cistern,  etc., 
i.  «.,  seek  the  satisfaction  of  love's  desire  simply 
and  alone  with  thine  own  wife.  "The  wife  is 
appropriately  compared  with  a  fountain  not 
merely  inasmuch  as  offspring  are  born  of  her, 
but  also  since  she  satisfies  the  desire  of  the  man. 
In  connection  with  this  we  must  call  to  mind,  in 
order  to  feel  the  full  power  of  the  figure,  how  in 
antiquity  and  especially  in  the  East  the  posses- 
sion of  a  spring  was  regarded  a  great  and  even 
sacred  thing.  Thus  the  mother  Sarah  is  com- 
pared to  a  well  spring.  Is.  li.  1,  and  Judah,  the 
patriarch,  is  spoken  of  as  'waters,'  Is.  xlviii. 
1 ;  as  also  Israel,  Num.  xxiv.  7  ;  Ps.  Ixviii  26  " 
(U-mbbeit).  Compare  also  Song  Sol.  iv.  12.— 
And  flowing  streams  from  thine  OTwn  -well 
spring  — With  T13,  ;'.  e.,  properly  "cistern,"  an 
anificiiiUy  prepared  reservoir,  there  is  associated 
in  the  second  clause  "^N3,  fountain,  t.  e.,a  natural 
spring  of  water  conducted  to  a  particular  foun- 
tain or  well  spring.  Only  such  a  natural  founlaiu- 
head  (comp.  Gen.  xxvi.   15-20)  can  pour  forth 

O'^ilJ,  i.  e.,  purling  waters,  living,  fresh,  cool 
water  for  drinking  (Song  Sol.  iv.  15;  Jer.  xviii. 
14). — Vcr.  lij.  Shall  thy  streams  flowr 
abroad  as  iwater  brooks  in  the  streets? — 

To  supply  ]3  (Gese.\ics,  Umbreit)  or  7X  (Ew- 
ALD,  BEPTHE.^n,  Elster  [Stuart],  e(c.)  is 
needless,  if  the  verse  be  conceived  of  as  interro- 
gative, which,  like  Prov.  vi.  30  ;  Ps.  Ivi.  7  sq.,  is 
indicated  as  such  only  by  the  interrogative  tone. 
So  with  unquestionable  correctness  Ilnzio.  A 
purely  affirmative  conception  of  tbe  sentence, 
according  to  which  it  is  viewed  as  representing 
the  blessing  of  children  born  of  this  lawful  con- 
jugal love  under  the  figure  of  .a  stream  overflow- 
ing and  widely  extending  (Scbultens,  Doder- 
LEiN,  Von  Hofmann,  Schn/lbew.,  II.,  2,  375 
[HoLDEN,  Notes,  Mcenscuer,  Wordsw.],  elc.) 
would  seriously  break  the  connection  with  ver. 
17.  As  to  the  subject,  i.  e.,  the  description  of  a 
wife  who  has  proved  false  to  her  husband  and 
runs  after  other  men.  comp.  especially  chap.  vii. 
12. — Ver.  18.  Let  thy  fountain  be  blessed. 
— 'n'  "attaches  itself  formally  to  the  jussive 
ViT  of  the  preceding  verse"  (Hitzig),  and  so 
»dds  to  the  wish  that  conjugal  fidelity  may  pre- 
vail between  the  married  pair,  the  further  wish 
that  prosperity  and  blessing  may  attend  their 
anion.     ^^13  doubtless  used  of  substantial  bless- 


ings, i.  e.,  of  the  prosperity  and  joy  which  the 
husband  is  to  prepare  for  his  wife,  as  an  instru- 
ment in  the  favoring  hand  of  God.  This,  which 
is  Hitzig's  view,  the  connection  with  the  second 
clause  recommends  above  that  of  Umbreit,  which 
explains  '^113  as  here  meaning  "  extolled,"  and 
also  above  that  of  Bertheau,  which  contem 
plates  "children  as  the  blessing  of  marriage." — 
And  rejoice  -with  the  w^ife  of  thy  youth. — 
Couip.  Deut.  xxiv.  5;  Eccles.  ix.  9.  "Wife  of  thy 
youth,"  i.  e.,  wife  to  whom  thou  hast  given  the 
fair  bloom  of  thy  youth  (Ujibkeit).  Compare 
the  expression  "companion  of  youth  "  in  ii.  17. 
In  a  needlessly  artificial  way  Ewald  and  Ber- 
theau have  regarded  the  entire  eighteenth  verse 
as  a  final  clause  depending  on  the  second  member 
of  ver.  17:  "that  thy  fountain  mny  be  blessed, 
and  thou  mayest  have  joy,"  elc.  Hitzig  rightly 
observes  that  to  give  this  meaning  we  should 
have  expected  ^il"!  instead  of  Tl],  and  likewise 
pnOU'l  instead  of  nDtyi,  and  that  in  general  ver. 
18  does  not  clearly  appear  to  be  a  final  clause. 
[Stuaet  makes  the  second  clause  final,  depending 
on  the  first,  which  is  also  unnecessarily  involved.] 
^Ver.  19.  The  lovely  hind,  the  graceful 
gazelle. — Fitly  chosen  images  to  illustrate  the 
griiceful,  lively,  fascinating  nature  of  a  young 
wife;  comp.  the  name  "gazelle"  ('3i",  tuiii'Dd 
and  its  equivalent  AopKac  as  a  woman's  proper 
name  ;  Acts  ix.  36  ;  also  Song  Sol.  ii.  9,  17  ;  viii. 
14.  Umbreit  refers  to  numerous  parallels  from 
Arabic  and  Persian  poets,  which  show  the  popu- 
larity of  this  figure  in  Oriental  literature. 
[••  These  pretty  animals  are  amiable,  affectionate 
and  loving  by  universal  testimony — and  no 
sweeter  comparison  can  be  found."  Thomsoji, 
'J'he  Land  and  the  Book,  I.,  252 — A.] — Let  her 
bosom    charm    thee    al^vays. — Instead    of 

H'TT,  her  breasts,  the  Versio  Veneta  reads  T\"V\ 
T  •:  \  ,  ,  T  J  V 

her    love      {al    ravTTj^    ^c?.iai),    which    reading 

Hitzig  prefers  ("iA7-e  Minne^*).  A  needless 
alteration  and  weakening  of  the  meaning,  in  ac- 
cordance wiih  Song  Sol.  i.  2;  Prov.  vii.  18,  as 
rendered  by  (he  LXX.  Comp.  rather  the  remarks 
below  on  ver.  20.^In  her  love  delight  thy- 
self evermore.     njE'    elsewhere  used  of  the 

TT 

staggering  gait  of  the  intoxicated  (chap.  xx.  1  ; 
Isa.  xxviii.  7),  hereby  a  bold  trope  used  of  the 
ecstatic  joy  of  a  lover.  That  the  same  word  is 
employed  in  the  next  verse  for  tlie  description 
of  the  foolish  delirium  of  the  libertine  hastening 
after  the  harlot,  and  again  in  ver.  23  of  the  ex- 
hausted prostration  of  the  morally  and  physi- 
cally ruined  transgressor, — and  is  therefore  used 
in  eacb  instance  with  a  somewhat  modified  mean- 
ing, indicates  plainly  a  definite  purpose.  The 
threefold  use  of    MJE'    is  intended  to  constitute 

T  T 

a  climax,  to  illustrate  the  sad  consequences  of 
sins  of  unchastity. — Ver.  20.  Emphatic  sequel  to 
the  foregoing,  concisely  and  vigorously  summing 
up  the  admonitory  and  warning  contents  of  vers. 
8-19.  And  embrace  the  bosom  of  a  v7anton 
-woman.  This  expression  (pn  p^nP)  testi- 
fies to  the  correctness  of  the  reading  H'^'l  in 
ver.  19. 

5.  Vers.  21-23.   Epilogue  for  the  monitory  pre- 
sentation of  the  truth  that  no  one  is  in  condition 


80 


THE  PROVERBS  OF  SOLOMON. 


to  conceal  his  adultery,  be  it  ever  ao  secretly 
practiced, —  that  on  the  contrary  God  sees  this 
with  every  other  transgression,  and  punishes  it 
with  the  merited  destruction  of  the  sinner. — For 
before  Jehovah's  eyes  are  the  Tways  of 
man,  and  all  his  paths  He  marketh. — (D^3 
here  also  not  to  "ponder,"  but  to  "  marli  out," 
see  note  on  ver.  6.)  An  important  proof  text  not 
merely  for  God's  omniscience,  but  also  for  His 
special  providence  and  '^  concursus^^  [cooperation 
in  human  conduct].  Comp.  Job  xxxiv.  21;  x.\iv. 
•2-i;  xxxi.  4,  etc. — Ver.  22.  His  sins  overtake 
him,  the  evil  doer.     The  double  designation  of 

the  object,  by  the  suffix  in  1J1I3T  and  then  by  the 
expression  *'  the  evil  doer,"  added  feu*  emphasis, 
gives  a  peculiar  force.  Comp.  xiv.  13;  Ezek.  xvi. 
3 ;  Jer.  ix.  25. — By  the  cords  of  his  sin. 
Comp.  Isa.  V.  18,  and  in  general,  for  the  sentiment 
of  the  whole  verse,  chap.  i.  31,  32;  xi.  5;  xviii.  7; 
xxix.  6;  Ps.  vii.  15;  xl.  12;  John  viii.  34;  2  Pet. 
ii.  19. — Ver.  23.  For  lack  of  correction. 
This  is  undoubtedly  the  explanation  of  ID'S  I'N3, 
and  not  "without  correction"  (Umbeeit).  The 
3  is  not  circumstantial,  but  causal  (instrumental), 
as  in  the  2d  member. — As  to  the  meaning  of 
njt?  see  above,  remarks  on  ver.  19. 

T  T 

DOCTRINAL,  ETHICAL,   AND   HOMILETIC. 

That  our  chapter  holds  up  in  opposition 
to  all  unregulated  gratification  of  the  sexual 
impulses,  the  blessing  of  conjugal  fidelity  and 
chastity,  requires  no  detailed  proof.  It  is  a 
chapter  on  a  pioits  marriage  relation,  appropri- 
ately attached  to  the  preceding,  on  the  right 
training  of  children  ;  for  pious  and  strict  disci- 
pline of  children  is  impossible,  where  the  sacred 
bonds  of  marriage  are  disregarded,  violated  and 
trampled  uuder  foot.  In  conformity  with  the 
thoroughly  practical  nature  of  the  doctrine  of 
wisdom  (the  Hhokmah),  the  author,  as  vers.  15- 
20  show,  completely  overthrows  all  the  demands 
and  suggestions  of  a  sensual  desire  that  has 
broken  over  all  the  sacred  bounds  prescribed  by 
God,  and  so,  as  it  were,  has  become  wild  and  in- 
sane, by  exhibiting  the  satisfaction  of  the  sexual 
impulse  in  marriage  as  justified  and  in  conformity 
with  Ibe  divine  rule.  An  important  hint  for  a 
practical  estimate  of  the  contents  of  this  chapter, 
from  which  evidently  there  may  be  drawn  not 
merely  material  and  arguments  for  a  thorough 
treatment  of  the  Christian  doctrine  with  respect 
to  the  sixth  commandment  in  general,  but  spe- 
cially for  the  exhibition  of  the  true  evangelical 
idea  of  marriage,  in  contrast  with  the  extrava- 
gant asceticism  of  Romish  theology,  and  also  of 
many  sects  both  of  ancient  and  modern  times 
(Montanists*  Eustalhians,  Cathari,  Gichtelites, 
eir.).  In  this  connection  1  Cor.  vii.  must  also, 
naturally,  be  brought  into  the  account,  especially 
(he  5th  verse  of  this  chapter,  which  exhibits  the 
fundamental  idea  of  vers.  15-20  of  our  section, 
reduced  to  the  briefest  and  most  concise  form 
that  is  possible  ;  with  the  addition  of  the  need- 
ful corrective,  and  the  explanation  that  is  ap- 
propriate in  connection  with  the  "  always"  and 
"  evermore  "  of  ver.  19,  which  might  possibly  be 
misunderstood. 


As  a  homily,  therefore,  on  the  entire  chapter : 
On  the  right  keeping  of  the  6th  commandment, 
a)  through  the  avoidance  of  all  unchastity  ;  b) 
through  the  maintenance  of  a  faithful  (vers.  15- 
20)  and  devout  (vers.  21-23)  demeanor  in  the 
sacred  marriage  relation. — Melascuthon;  The 
sum  of  the  matter  is  :  Love  truly  thine  own  wife, 
and  be  content  with  her  alone,  as  this  law  of 
marriage  was  at  once  ordained  in  Paradise 
(Gen.  ii.):  "they  shall  be  one  flesh,"  i.  e.,  one 
male  and  one  female  united  inseparably.  For 
then  also,  even  if  human  nature  had  remained 
incorrupt,  God  would  have  wished  men  to  com- 
prehend purity,  and  to  maintain  the  exercise  of 
obedience  by  observing  this  order,  ('iz.,by  avoid- 
ing all  wandering  desires.  Comp.  Augustine: 
Marriage  before  the  fall  was  ordained  for  duty, 
after  the  fall  for  a  remedy.   . 

Vers.  1-4.  Eoard: — A  harlot  is  the  devil's  de- 
coy, and  becomes  to  many  a  tree  of  death  i^nto 
death.  The  fleshly  and  the  spiritual  harlot  most 
fill  hell  (chap.  vii.  27).  The  devil  comes  first 
with  sweetness  and  friendliness,  to  betray  man, 
afterward  however  with  bitterness,  to  destroy 
the  soul. — [Ver.  3.  Traf_'  :  There  is  no  sucii 
pleasure  as  to  have  overcome  an  offered  plea- 
sure ;  neither  is  there  any  greater  conquest 
than  that  that  is  gotten  over  a  man's  corrup- 
tions.]— Staeke:  Beware  of  the  spiritual  anti- 
christian  harlot,  who  tempts  the  whole  world  to 
idolatry,  and  to  forsaking  the  true  God  (1  John 
V.  21). — There  are  in  general  many  allegorical 
interpretations  in  the  old  writers,  in  which  the 
strange,  lascivious  woman  is  either  partially  or 
outright  assumed  (as,  e.  g.,  more  recently  in  the 
Berlrb.  Bible)  to  be  the  designation  of  "  the 
false  church,"  of  antichrist,  of  worldly  wisdom, 
etc.  [See  also  Wobdsw.  in  loc.,  and  also  on  ver. 
19,  together  with  his  citations  from  Bede,  etc. 
— A.].  For  Evangelical  preaching,  naturally, 
only  a  treatment  that  is  partially  allegorical,  can 
be  regarded  admissible,  and  in  the  end  expedi- 
ent ;  such  a  treatment  as  consists  in  a  generali- 
zation of  the  specific  prohibition  of  unchastity 
into  a  warning  against  spiritual  licentiousness  or 
idolatry  in  general. 

Ver.  15-23.  Staeke  :  An  admonition  to  hold 
to  one's  own  wife  only  ;  1)  the  admonition  (15- 
17);  2)  the  motives  :  a)  the  blessing  on  .such  con- 
jugal fidelity  (18,  19)  ;  b)  the  dishonor  (20,  21) 
and  c)  the  ruinous  result  of  conjugal  unfaithful- 
ness (22,  23). — [Ver.  15.  Arnot:  God  conde- 
scends to  bring  His  own  institute  forward  in  ri- 
valry with  the  deceitful  pleasures  of  sin.  All 
the  accessories  of  the  family  are  the  Father's 
gift,  and  He  expects  us  to  observe  and  value 
them. — H.  Smith  (quoted  by  Bridges):  First 
choose  thy  love  ;  then  love  thy  choice.] — -Eoard  : 
A  married  life  full  of  true  love,  joy  and  peace,  is 
a  paradise  on  earth  :  on  the  other  hand,  a  mar- 
riage full  of  hate,  unfaithfulness  and  strife  is  a 
real  hell. — Von  Gerlach  :  The  loveliness  and 
enjoyment  of  a  happy  domestic  relation  as  tlie 
earthly  motive,  the  holy  ordinance  of  matrimony 
watched  over  by  God  with  omniscient  slrictnes.", 
as  the  higher  motive  to  chastity.  —  Calmer  Iland- 
buch :  Be  true  to  thine  own  wife  ;  therein  is  hap- 
piness! Sin  against  her,  and  thou  becomest 
through  thine  own  fault  wretched! — [Ver.  21. 
Thapp:   a  man   that   is   about   any   evil  should 


CHAP.  VI.  1-35.  81 


Htand  in  awe  of  himself;  how  much  more  of 
(totll — Arnot:  Secrecy  is  the  study  and  hope 
111"  the  wicked.  A  sinner's  chief  labor  is  to  hide 
his  sin  ;  and  his  labor  is  all  lost.     Siu  becomes 


the  instrument  of  punishing  sinners — retribution 
in  the  system  of  nature,  set  in  motion  by  the  aol 
of  sin]. 


9.  Warning  against  inconsiderate  suretyship. 
Chap.  VI.  1-5. 

1  My  son,  if  thou  hast  become  surety  for  thy  neighbor, 
hast  given  thine  hand  to  a  stranger; 

2  if  thou  art  entangled  through  the  words  of  thy  mouth, 
art  snared  by  the  words  of  thy  mouth : 

.3  then  do  this,  my  son,  and  free  thyself, 

since  thou  hast  come  into  the  hand  of  thy  neighbor : 
go,  bestir  thyself,  and  importune  thy  neighbor! 

4  Give  no  sleep  to  thine  eyes, 
nor  slumber  to  thine  Hyelids; 

5  free  thyself,  like  a  roe,  from  his  hand, 

and  like  a  bird  from  the  hand  of  the  fowler. 

10.  Rebuke  of  the  sluggard. 
Chap.  VI.  6-11. 

6  Go  to  the  ant  thou  sluggard ; 
consider  her  ways  and  be  wise ! 

7  which  hath  no  governor, 
director,  or  ruler ; 

8  ( yet)  she  prepareth  in  summer  her  food, 
she  gathereth  in  harvest  her  store ! 

9  How  long  wilt  thou  lie,  O  sluggard? 
when  wilt  thou  rise  from  thy  sleep? 

10  "A  little  sleep,  a  little  slumber, 

a  little  folding  of  the  hands  to  rest ;" — 

11  then  cometh  thy  poverty  like  a  robber, 
and  thy  want  as  an  armed  man ! 

11.  Warning  against  deceit  and  Tiolent  dealing. 
Chap.  VI.  12-19. 

12  A  worthless  creature  is  the  deceiver, 

he  that  walketh  in  perverseness  of  speech  ; 

13  he  who  winketh  with  his  eye,  who  speaketh  with  his  foot, 
who  hinteth  with  his  iinger. 

14  Perverseness  is  in  his  heart, 
he  deviseth  evil  at  all  times ; 
he  stirreth  up  strifes. 

15  Therefore  suddenly  shall  his  destruction  come, 

in  a  moment  shall  he  be  destroyed,  and  there  is  no  remedy. 

16  These  six  things  Jehovah  hateth,, 

and  seven  are  an  abhorrence  of  his  soul ; 

17  haughty  eyes,  a  lying  tongue, 

and  hands  that  shed  innocent  blood  ; 
6 


82  THE  PROVERBS  OF  SOLOMON. 


18  a  heart  that  deviseth  evil  plots, 
feet  that  make  haste  to  run  to  evil ; 

19  one  that  uttereth  lies  as  a  false  witness, 

and  one  that  stirreth  up  strifes  between  brethren. 

12.  Admonition  to  chastity  with  a  warning  delineation  of  the  fearful  consequences  of  adultery. 

Chap.  VI.  20-555. 

20  Keep,  O  my  son,  thy  father's  commandment, 
and  reject  not  the  law  of  thy  mother: 

21  bind  them  to  thy  heart  evermore, 
fasten  it  about  thy  neck. 

22  When  thou  walkest  let  it  guide  thee, 
when  thou  liest  down  let  it  guard  thee, 
and  at  thy  waking  let  it  talk  with  thee. 

23  For  a  lamp  is  the  commandment,  and  the  law  a  light, 
and  the  reproofs  of  corrections  are  a  way  of  life; 

24  to  keep  thee  from  the  vile  woman, 

from  the  flattering  tongue  of  the  strange  woman. — 

25  Long  not  for  her  beauty  in  thy  heart, 

and  let  her  not  catch  thee  with  her  eyelids! 

26  For  for  the  sake  of  a  harlot  one  cometh  to  a  loaf  of  bread, 
and  a  man's  wife  lieth  in  wait  for  the  precious  life. 

27  May  one  take  fire  in  his  bosom, 
and  his  clothes  not  be  burned? 

28  Or  may  one  walk  upon  coals, 
and  his  feet  not  be  scorched  ? 

29  So  he  who  goeth  to  his  neighbor's  wife; 

no  one  that  toucheth  her  shall  be  unpunished. 

30  Men  do  not  overlook  the  thief,  when  he  stealeth 
to  satisfy  his  craving  when  he  is  hungry; 

31  if  he  be  found  he  must  restore  seven  fold, 
the  whole  wealth  of  his  house  must  he  give. 

32  He  who  committeth  adultery  is  beside  himself; 
he  that  destroyeth  himself  doeth  such  things. 

33  Stripes  and  disgrace  doth  he  find, 
and  his  reproach  will  not  pass  away. 

34  For  jealousy  is  man's  fierce  anger, 

and  he  spareth  not  in  the  day  of  vengeance. 

35  He  regardeth  not  any  ransom, 

and  is  not  willing  if  thou  increase  thy  gift. 

GRAMMATICAL   AND   CRITICAL. 

Vers.  1,  3.  The  form  TtT'l.  which  ih  found  io  some  texts,  is  not  a  plural,  bat  the  '-  "  iodlcaies  in  panae  the  pro- 
nunciation with  ~  as  in  Gen.  xvi.  5;  Ps.  ix.  15,"  HiTZia.  Many  MSS.,  moreover,  exhibit  here  the  regular  form  HV*) 
[BoTTCHEU,  2  888,  n.  2,  utterly  rejects  the  possibility  that  TJ?T    can  be  a  singular  form,  and  also  that  the  plural  form  is 

admlssililc  here.    Holden's  renderin;;  *'thy  friends,"  ia  incorrectly  based  upon  the  plural  reading. — A.]. 

Ver.  8.  [Note  the  appropriate  thauge  of  teuse.    The  future    VDy\i    "  ^ens  solitum^^    Bott.  ^  SitS,  6,  and  the  perf. 

^■^J5^,  "Perfectvm,  fjfftictivinn"  §^  94(),  4;  950,  4;  the  continually  recurring  "preparation,"  the  ensured  "gathering." — A.] 
T  :  T  I 

Ver.  12.    ^77!    stands  here  with  the  simple  accusative  without    3»    aa  in  Mic.  li.  11;  Is.  xxxiii.  15;  Ps.  xv.  2. 

Ver.  13.    [vSip    used  here  alone  with  5,    usually  with  a  direct  object.    77^0  :    the  verb  is  in  use  only  in  Piel.    For 

the  occurrence  of  participial  forms  In  Piel  thus  resembling  Kal,  see  Fuebst  (sub.  v.  77O),    and  BiiiT.  g  994,  4. — A.]. 

-   T 

Ver.  14.  For  the  explanation  ct  tflo  ii  ri    D''J''^D    (instead  of  the  K'thibh  D'JID)   see  HlTZia  on  this  pa«eage,  who 

■  T  :  ■  ■  T  : 

\a  probably  right  in  referring  to  G.-n.  xxxvii.  36  aw  the  source  and  occasion  of  this  substitution. 
Ver.  16.  [The  fern.    n^H    used  nf  tliut  which  is  distinctly  neuter.     See  BiiTT.  g  862,  4. — A.]. 

Ver.  19.  The   n'S'    can  be  regarded  as  a  relative  Imperf,  with  which  the  participle   1171^0  interchanges,  or  it  may 

ke  regarded  as  an  irregular  participial  form,  lengthened  from   nD^    I's.  xxvii.  12,  and  formed  like    X'V'i    7"£3J,    e^c. 


CHAP.  VI.  1-35. 


83 


(So  HlTzro  explains  the  form)  [Fozest  regards  it  an  Imperf,,  but  Bott.,  very  decidedly  as  a  Hiph.  participal,  here  and  in  xii. 
17  ;  xiv.  25;  xix.  5,  9;  Pa.  xii.  6;  xxvii.  12.     See  (  994,  9.— A.]. 

VflT.  21-1  [D*^i!'pt   a  masc.  suffix  referring  to  fern,  nouns.    Bott.  g  877,  3,  declares  it  characteristic  of  "  secular  proB«, 
■■  ;  It 
popular  poetry,  and  the  majority  of  the  later  Hebrew  writers     thus  to  disregard  exactness  in  the  use  of  the  suffix  pro- 
nouns.   Chap.  XX.  12  is  the  only  similar  example  adduced  from  Proverbs.    Comp.  Green,  g  104,  g. — A.J. 

Ver.  32.    riTlC^O  a  future  participle.    The  suffix  in  HiK'J^^  refers  to  the  2''3XJ  which  is  readily  supplied  from  the 

nE?X    ^XJ    of  the  first  member.    [Interpretations   divide  as  to  tne   subjec-  anil   predicate  clause  of  the  sentence. 

MuBNSCHEA,   NoYES,  HoLDEN  agree  with  the  E.  V.  in  making  destructioa  toe  predicted  fate  of  the  adulterer;  Stuart, 
Kauph.,  and  Dfi  W.  agree  with  our  author  in  making  adultery  the  natural  and  certain  course  of  the  self-destroyer. — A.j. 


EXEGETICAL   AND   CRITICAL. 

1.  The  sixth  chapter  consists  of  four  indepen- 
dent admonitory  discourses  of  unequal  length,  of 
quite  different  contents,  and  a  merely  external 
and  circumstantial  connection  (through  points  of 
contact,  as  between  "sleep  and  slumber"  in 
ver.  4  and  the  same  expressions  in  ver.  10 ; 
through  the  triple  warning  against  impoverish- 
ment: vers.  11,  15  and  20,  etc.).  This  is  as  ap- 
parent as  is  the  fact  that  it  is  only  in  the  last  of 
these  four  sections  that  the  subject  of  adultery, 
that  was  treated  in  the  fifth  chapter,  is  resumed. 
It  is  nevertheless  arbitrary  and  lacks  all  clear 
proof,  when  Hitzio  declares  the  three  preceding 
sections  to  be  the  addition  of  an  interpolator 
different  from  the  author  of  chaps,  i.-ix.,  who  is 
supposed  to  have  taken  them  from  some  old  book 
of  proverbs,  and  to  have  enlarged  the  third  by 
adding  vers.  16-19.  For,  it  is  argued,  this  nu- 
merical group  of  proverbs,  of  eight  members, 
clearly  shows  itself  to  be  the  personal  production 
of  the  interpolator,  who  was  led  by  the  sixfold 
division  of  the  categories  in  vers.  1*2-14  to  the 
composition  of  this  group  of  the  six  things  that 
the  Lord  hates.  As  though  this  parallel  sixfold 
or  rather  sevenfold  arrangement  in  vers.  12-19 
could  not  be  the  work  of  the  composer  of  tlie  en- 
tire group  of  proverbial  discourses  that  lies  be- 
fore us,  just  as  in  the  series  of  similar  numerical 
proverbs  contained  in  chap.  xxx.  (comp.  Introd. 
^  14) !  And  still  further,  as  if  there  had  not  been 
already  in  what  has  gone  before  at  least  one  iso- 
lated warning  against  unchastity  and  adultery, 
as  a  demonstration  of  the  fact,  that  in  thi&  con- 
nection also  the  advisory  and  admonitory  dis- 
courses that  relate  to  this  matter  (cliap.  v.  1  sq.; 
vi.  20  sq.;  vii.  I  sq.),  must  not  necess.arily  form 
a  whole  continuing  without  interruption,  but 
might  very  naturally  be  interspersed  with  other 
shorter  passages  of  differing  contents,  like  those 
forming  the  first  half  of  chap.  vi.i^Apart  from 
this,  HiTzia  is  undoubtedly  correct  in  judging, 
that  attention  should  be  called  to  the  close  con- 
nection of  vers.  16-19  with  vers.  12-15,  and  that 
the  first  mentioned  group  should  be  regarded  as 
a  mei-e  continuation  and  fuller  expfinsiou  of  the 
import  of  the  last  mentioned.  A  special  argument 
for  this  is  the  literal  repetition  of  the  expression, 
"stir  up  strifes,"  from  ver.  14  in  ver.  19.  The 
Tiew  recently  prevalent  (see  e.  </.,  Umbrf.it, 
Bertheau,  Elster  on  this  passage),  according 
to  which  vers.  16-19  form  a  separate  group  of 
verses  as  really  independent  as  tlie  rest  (1-5,  6- 
11,  etc.)  is  to  be  estimated  by  what  has  been  al- 
ready said.  The  correct  division  has  been  before 
presented  by  Delitzsch  (Herzoq's  Real.  Enci/cl. 
XIV.,  698),  and  also  by  Ewald  (on  this  pas- 
sage). I 


2.  Vera.  i-5.  Warning  against  suretyship. — 
My  son,  if  thou  hast  become  surety  for 
tay  neighbor. — The  frequent  warnings  which 
our  book  contains  against  giving  security  for 
others  (comp.  in  addition  xi.  15;  xvii.  18;  xx.  16; 
xxii.  26),  are  to  be  explained  doubtless  by  the 
severe  treatment,  which,  in  accordance  with  the 
old  Hebrew  jurisprudence,  was  awarded  to  sure- 
ties; for  their  goods  might  be  distrained  or  they 
even  sold  as  slaves,  just  as  in  the  case  of  insolvent 
debtors  (2  Kings  iv.  1 ;  Matth.  xviii.  25  ;  comp. 
Ecclesiast.  viii.  13;  xxix.  18-25,  and  also  the 
warning  maxim  of  the  Greek  philosopher  Thales; 
"fyj-ia,  ndpa  6'aTa"  [give  surety,  and  ruin  is 
near],  and  the  modern  popular  proverb  "Burden 
soil  man  wiirgen"  [the  alliteration  cannot  be 
translated ;  an  approach  can  be  made  to  it  in 
"  worry  a  surety  "]. — In  the  passage  before  us 
the  warning  is  not  so  much  against  suretyship  in 
general,  as  merely  against  the  imprudent  assump- 
tion of  such  obligations,  leaving  out  of  account 
the  moral  unreliableness  of  the  man  involved; 
and  the  counsel  is  to  the  quickest  possible  release 
from  every  obligation  of  this  kind  that  may  liave 
been  hastily  assumed. — Hast  given  thine 
hand  to  a  stranger. — The  stranger  (11)  is  not 
the  creditor,  but  the  debtor,  who  in  the  first 
clause  had  been  designated  as  "neighbor."  For 
according  to  Job  xvii.  3  the  surety  gave  liis  hand 
to  the  debtor  as  a  sign  that  he  became  bound 
for  him.  Therefore  the  translation  of  Ewald 
and  Elster,  "for  a  stranger,"  is  unnecessary  as 
it  is  incorrect. — Ver.  2.  If  thou  art  entangled 
through  the  ■words  of  thy  mouth. — This 
second  half  of  the  protasis,  which,  according  to 
Hebrew  idiom,  is  still  dependent  on  the  "if"  of 
ver.  1,  refers  to  the  involved  and  embarrassed 
condition  of  the  surely  some  time  after  his  in- 
considerate giving  of  bonds. — Ver.  3.  Then  do 
this,  my  son,  etc. — The  apodosis,  with  its  em- 
phatic warning  (which  extends  through  ver.  5), 
is  fitly  introduced  by  the  intensive  particle 
N^3X,  now,  now  therefore.  Comp.  Job  xvii.  15  ; 
Gen.  xxvii.  32;  xliii.  11. — Since  thou  hast 
come  into  the  hand  of  thy  neighbor. 
HiTziG,  interpreting  the  ''3,  as  in  ii.  10,  as  equi- 
valent to  DX,  translates  "if  thou  hast  come,"  etc. 
But  the  introduction  of  a  reason  is  here  more 
pertinent,  since  the  case  of  an  unfortunate  issue 
to  the  suretyship  had  already  been  assumed  in 
ver.  2. — Stamp  with  the  foot. — This  meaning 
of  DSinn,  which  is  attested  also  by  Ps.  Ixviii.  30, 
is  urgently  commended  by  the  following,  "  impor- 
tune thy  neighbor"  ('I'i'l  ^i?"^)-  [1"  our  ver- 
sion of  this  phrase  in  its  connection  we  have 
substituted  Fcterst's  interpretation  which  is  also 
Holuen's.  The  verb  is  found  only  here  and  in 
Ps.  Ixviii.  30.    Gesenids  and  many  others,  start- 


84 


THE  PROVERBS  OF  SOLOMON. 


ing  with  the  radical  idea,  "  to  trample,"  which 
they  find  in  tyS"!  and  assume  in  031,  translate 
the  Hithp.  in  both  passages,  "suffer  thyself  to 
be  trampled,"  i.  e.,  "prostrate  thyself."  [So 
the  E.  v.,  De  W.,  M.,  N.  and  St.].  Hupfeld 
(see  Comm.  on  Ps.  Ixviii.  31)  and  others  adopt 
the  indirect  reflexive  as  the  true  meaning, — . 
"prostrate  before  thyself,  i.e.,  subdue."  Fuekst, 
distinguishing  the  two  verbs,  interprets  D3T  as 
meaning,  in  accordance  with  many  Arabic  ana- 
logies, "to  move,  stir,  hasten,"  and  the  Hithp. 
as  meaning  "s;'cA  beeiUn,  sich  sputen,'^  i.  e.,  in  the 
Imperative,  make  haste,  bestir  thyself.  Although 
this  rendering  has  not  in  its  favor  the  weight  of 
authorities,  the  internal  evidence  appears  to  us 
to  be  decidedly  for  it. — A.]  The  meaning  is  that 
one  should  in  every  way  force  the  heedless 
debtor — for  it  is  he,  and  not  possibly  the  creditor, 
that  is  here  again  intended  by  the  "neighbor  " — 
to  the  fulfilment  of  his  obligations,  before  it  is 
too  late,  i.  «.,  before  the  matter  comes  to  the  dis- 
traint of  goods  or  otlier  ju'lici.-il  processes  on  the 
part  of  the  creditor. — Ver.  5.  Free  thyself  as 
a  roe  from  his  hand,  and  like  a  bird,  etc. — 
G.izelle  and  bird — in  the  original  a  paronomasia: 
'3S  and  113X — are  appropriate  emblems  of  a  cap- 
tive seeking  its  freedom  with  anxious  haste  and 
exertion.  The  way  is  already  prepared  for  these 
figures  by  the  expressions  employed  in  ver.  2. 
Instead  of,  l^"^  "out  of  the  hand,"  all  the  old 
versions,  except  the  Vulg.  and  Venel.,  had  the 
reading  n3D,  "  out  of  the  snare."  But  this  is  an 
attempt  at  rhetorical  improvement  (perhaps  ac- 
cording to  the  analogy  of  Ps.  xci.  3),  "in  which 
it  was  overlooked,  that  the  hand  was  introduced 
the  first  as  well  as  the  second  time  with  a  refer- 
ence to  the  giving  of  the  hand  on  becoming  se- 
curity "  (ver.  1).  Comp.  Umbreit  and  Hitzig 
on  this  passage. 

3.  Vers.  6-11.  Go  to  the  ant,  tboa  slug- 
gard.— The  :mt,  ever  working  of  its  own  impulse 
quietly  and  unweariedly.  is  proverbial  as  an 
emblem  of  industry,  botii  among  Orientals  and 
in  the  West;  comp.  MctD.wi's  Arabic  Proverbs, 
III.,  468;  S.vADi's  Persian  fable  of  the  ant  and 
the  nightingale  ;  Aristotle's  Historia  Anim.,  9, 
26:  Virgil's  Geor^.,  I.,  186  sq.;  Hor.^ce,  Serm., 
I.,  1,33;  also  the  German  word  "Hmaig"  (Old 
High  Germ,  emazic),  which  is  derived  from 
^-Ameisc'^   (Weigand,   dcii/sches  Wurterb.,  I..  Sd). 

SSee  Thomson's  Land  and  Book,  I.,  519,  520,  for 
lustrations  both  of  the  diligence  of  the  ant  and 
the  utter  laziness  of  Oriental  laborers,  "which 
liave  no  governor,  director,  or  ruler." — A.] — Ver. 
7.  'Which  hath  no  governor,  director  or 

ruler. — The  three  expressions  t'i'p  ^OV  and  7^0 
are  relatively  like  the  Arabic  oflicial  titles, 
"Kadi,"  "Wall,"  and  "Emir."  The  "lOii*  in  par- 
ticular is  the  manager,  the  overseer,  who,  e.  g.,  in 
connection  with  puhlic  works  urges  on  to  labor 
(Ex.  V.  6,  14  sq.). — Furthermore,  compare  chap 
XXX.  27,  where  also  the  first  clause  of  ver.  8  re- 
curs, in  almost  literal  agreement  with  our  passage. 
Vers.  9-11  ad<l  to  the  positive  admonition  to 
industry  an  emphatic  warning  against  the  evil 
consequences  of  its  oppo.sile.  —  HoTW  long 
wilt  thou   lie,  O   sluggard  ?— Literally  :    till 


when  wilt  thou,  etc.  The  ''00-1^  of  the  first 
clause  and  ''TO  of  the  second  stand  in  the  same  or- 
der as  in  Nehem.  ii.  6.  The  meaning  of  the  two 
parallel  questions  is  substantially  "Wilt  thou  con- 
tinue lying  forever  ? — Wilt  thou  never  rise  ?"  The 
double  question  is,  as  it  were,  a  logical  protasis  to 
the  apodosis  which  follows  in  ver.  11  after  the  in- 
terposing of  the  sluggard's  answer  (ver.lO):  "then 
Cometh   (Heb.    N35j    like  a  robber,"   etc.    Comp. 

Bertheac  on  this  passage. — A  little  sleep,  etc. 
— Ironical  imitation  of  the  language  of  the  lazy 
man;  literally  repeated  in  chap.  xxiv.  33. — A 
little  folding  of  the  hands— i.  e.,  a  little  fold- 
ing of  the  arms,  a  well-known  attitude  of  one  who 
is  settling  himself  down  to  sleep  (comp.  Eccl.  iv. 
5),  and  who  in  that  act  does  just  the  opposite  of 
that  fur  which  the  hands  and  arms  are  naturally 
designed,    that   is,   for    vigorous    work. — Then 

Cometh  thy  poverty  like  a  robber.— ':i'7n'3 

strictly  grassator,  a  frequenter  of  the  roads,  a 
highwayman,  a  footpad  (LXX:  Ka/cuf  6<5'jijro/30f ). 
The  parallel  passage,   xxiv.  34,  has   the  Hithp. 

participle  ^SnnD  without  3,  which  gives  the  far 
weakersense  :  "  thencomelh  qniftly  thy  poverty."' 
—As  an  armed  man — lit.,  as  one  armed  with 
a  shield  (jJO  f'X) ;  for  even  the  assailing  rob- 
ber, since  lie  must  necessarily  be  prepared  for 
resistance,  must  carry  with  weapons  of  offence 
the  means  of  defence. 

4.  Vers.  12-19.  Against  the  deceitful  and 
violent. — Concerning  the  relation  of  the  two 
divisions  of  this  group  of  verses,  the  first  of  which 
(vers.  12-15)  depicts  the  seven  modes  of  deceitful 
action,  while  the  second  (vers.  16-19)  expressly 
designates  them  a  seven  hated  by  God,  repeating 
also  their  enumeration, — see  above,  ^  1  of  these 
exegetical  comments. — A  vrorthless  man  is 
the  deceiver. — In  support  of  this  construction 
of  ]1N  D'X  as  the  subject  and  of  the   prefixed 

7i"73  DIN  as  the  predicate  [a  construction  pre- 
ferred also  by  Notes.  Kamph.  e/c. ]  we  have,  be- 
sides the  arrangement,  especially  the  substitution 
of  13  Dl!<  for  13  ly'X,  which  was  rather  to  have 

TT 

been  expected  according  to  the  analogy  of  2  Sam. 
xvi.  7,  etc.  If  the  second  expression  were  only 
"an  intensive  appositive  to  the  first"  (Bertheau; 
see  also  Luther  [Wordsw.,  M.,  St.,  H.,  in  agree- 
ment with  the  E.  V.]  :  "a  heedless  man,  a  mis- 
chievous person"),  then  we  should  have  looked 
for  fX  in  both  instances.  With  JIN  'i^'N,  "man 
I  of  deceit,  of  falsity,  of  inward  untruth  and  vile- 
ness,"  comp.  furthermore  flX  "Hp,  Job  xxii.  15; 
and  also,  below,  ver.  18— He  that  walketh 
in  perverseness  of  speech. — Comp.  iv.  24  ; 
xxviii.  18. — Ver  13.  The  three  participles  of  this 
verse  are  best  understood,  with  Hitzig.  as 
prefixed  appositives  to  the  subject  contained  in 

13S3,  ver.  14,  which  is  indeed  the  same  as  that 
of  the  12th  verse. — 'Who  winketh  -with  his 
eyes.— Comp.  x.  10;  Ps.  xxxv.  19.— "Who 
speaketh  with  his  feet — i.  c  gives  signs  in 
mysterious  ways  (LXX  :  ajiunivFi),  now  with  one 
foot,  then  witlithe  other. — Who  hinteth  with 


CHAP.  VI.  1-35. 


8fi 


his  fingers. — n^lD  Hiph.  part,  from  m\  here 
used  in  its  most  primitive  me,aning.  The  evil 
intent  involved  ia  the  three  forms  of  the  language 
of  signs  as  here  enumeiated  is  of  course  implied. 
— Ver.  14.  He  deviseth  evil  at  all  times. — 
Comp.  iii.  29. — He  stlrreth  up  strife. — Lite- 
rally "he  lets  loose  contentions"  (Hitzig),  or 
•'he  throws  out  matters  of  dispute"  (Behtheau); 
comp.  ver.  19  and  chap.  xvi.  28. — Ver.  15. 
Therefore  suddenly  shall  his  destruction 
come. — Comp.  i.  17;  iii.  2.5;  xxiv.  22. — 
Quickly  V7ill  he  be  destroyed,  p^c.^Comp. 
xxix  1;  Is.  i.  28;  x.\x.  14;  .ler.  xix.  11. — 
Without  remedy. — l^omp.  iv.  22. 

Vov.  10.  These  six  things  Jehovah  hateth, 
and  seven,  etc. — Of  the  origin  of  this  peculiar 
proverbialform,  using  symbolical  numbers,  a  form 
for  which  Arabic  and  Persian  gnomic  literature 
supply  numerous  illustrations  (comp.  Umbreit  on 
this  passage),  Elster  probably  gives  the  simplest 
and  most  correct  explanation,  deriving  it  "purely 
from  the  exigencies  of  parallelism."  "  The  form 
of  parallelism  could  not,  on  account  of  harmony, 
be  sacrificed  in  any  verse.  But  how  should  a 
parallel  be  found  for  a  number  ?  Since  it  was 
not  any  definite  number  that  was  the  important 
thing,  relief  was  found  by  taking  one  of  the  next 
adjacent  numbers  as  the  par.allel  to  that  which 
was  chiefly  in  mind."  In  a  similar  way  Hitzio 
on  Amos  i.  3  (where  the  numbers  put  into  this 
relation  are  three  and  four);  "To  the  number 
three  the  number  four  is  appended  to  characterize 
the  first  as  one  optionally  taken,  to  convey  the  idea 
that  there  are  not  understood  to  be  preciseU/  three  and 
no  more,  but  possibly  more.^''  At  any  rate,  those 
expositors  are  in  the  wrong,  who,  as  e.  g.,  re- 
cently Bertheau  and  Vo.N  Geiilacu,  find  the 
design  of  this  mode  of  numeration  in  the  fact 
that  the  last  of  the  enumerated  elements,  the 
seventh  vice  therefore  in  the  case  before  us,  is 
to  be  brought  out  with  especial  emphasis.  [Stan- 
let  (Hist.  Jewish  Church,  II.  p.  2-58),  adduces  this 
as  a  probable  example  of  the  "enigmas"  or 
"riddles,"  which  were  one  of  the  most  charac- 
teristic embodiments  of  the  wisdom  of  the  wise 
king. — .\rnot  :  There  is  one  par.allel  well  worthy 
of  notice  between  the  seven  cursed  things  here, 
and  the  seven  blessed  things  in  the  fifth  chapter 
of  Matthevv.  The  first  and  last  of  the  seven  are 
identical  in  the  two  lists.  "The  Lord  hates  a 
proud  look"  is  precisely  equivalent  to  "blessed 
are  the  poor  in  spirit;"  and  "he  that  soweth 
discord  among  brethren"  is  the  exact  converse  of 
the  "peacemaker." — A.]. — Ver.  17.  Haughty 
eyes:  literally,  high  or  lofty  eyes;  comp.  .\xx. 
13  ;  Ps.  xviii.  27 ;  cxxxi.  1 ;  Job  xxi.  22  ;  xl.  11  ; 
also  the  Latin  expression  grande  supercdiuia. — 
Hands  that  shed  innocent  blood.  Comp. 
i.  11  sq.,  and  Isa.  lix.  7,  witli  wliich  passage 
ver.  18  also  corresponds  in  the  form  of  expres- 
Bion,  without  for  that  reason  being  necessarily 
derived  from  it,  as  Hitzio  holds.  For  in  case 
of  such  derivation  the  order  of  words  ought  to 
correspond  more  exactly  with  the  alleged  ori- 
ginal, as  in  Rom.  iii.  15-17. — Ver.  19.  One 
that  uttereth  lies  as  a  false  vritness,  literal- 
ly, one  that  breathes  lies.  The  same  characteri- 
zation of  the  false  witness  is  found  also  in  chap, 
xiv.  6,  25;  xix.  5,  9.  As  respects  the  arrauge- 
ment  in  which  the  seven  manifestations  of  treach- 


erous dealing  are  enumerated  in  these  verses,  it 
does  not  perfectly  correspond  with  the  order  ob- 
served in  ver.  12-14.  There  the  series  is  mouth, 
eyes,  feet,  fingers,  heart,  devising  evil  counsels, 
stirring  up  strifes;  here  it  is  eyes,  tongue, 
hands,  heart,  feet,  speaking  lies,  instigating 
strife.  With  reference  to  the  organs  which  are 
named  as  the  instruments  in  the  first  five  forms 
of  treacherous  wickedness,  in  the  second  enu- 
meration an  order  is  adopted  involving  a  regu- 
lar descent  (ver.  lG-19,  eyes,  tongue,  hands, 
etc.) ;  the  base  disposition  to  stir  up  strife,  or  to 
let  loose  controversy  (see  rem.  on  ver.  14)  in 
both  cases  ends  the  series. 

5.  Vers.  20-24.  Admonition  to  chastity,  prepar- 
ing the  way  for  a  subsequent  warning  Mgaiusl 
adultery. — Keep,  O  my  son,  thy  father's 
commandment,  etc  This  general  introduc- 
tion to  the  new  warning  against  adultery  corre- 
sponds with  the  similar  preparatory  admonitions 
in  chap.  v.  1,  2  and  vii.  1-5,  and  serves,  like 
these,  to  announce  the  great  importance  of  the 
succeeding  warnings.  With  respect  to  ver.  20  in 
particular  comp.  i.  8. — Ver.  21.  Bind  them  to 
thy  heart  evermote,  etc.  So  chap.  iii.  3  and 
vii.  3.  On  account  of  the  plural  wliich  occurs 
in  the  verse,  with  which  the  singular  is  inter- 
changed in  ver.  22,  Hitzio  conjectures  the  inser- 
tion of  this  verse  by  a  late  interpolator,  and  that 
in  accordance  with  the  standard  furnished  by 
chap.  iii.  3,  in  which  place  the  passage  is  held 
to  be  original.  This  is  arbitrary,  for  no  single 
ancient  manuscript  or  version  confirms  the  sus- 
picion. Just  as  well  might  ver.  22  be  declaimed 
interpolated,  inasmuch  as  only  in  this  is  the 
singular  form  found,  while  immediately  after,  ia 
ver.  23,  the  double  designation  "commandment" 
and  "  doctrine"  returns. — Ver.  22.  When  thou 
■walkest  let  It  guide  thee.  The  contrast 
between  walking  and  sleeping  or  lying  is  like 
that  in  iii.  23,  24. — When  thou  wakest  let 
it  talk  vrith  thee.  The  accusative  suffix  in 
in'C'ri  is  here  employed  as  in  Ps.  v.  4  ;  xlii.  4  ; 
Zech.  vii.  5,  etc.,  for  the  designation  of  the  per- 
son to  whom  the  intercourse  indicated  in  the 
action  of  the  verb  relates.  With  regard  to  n'E? 
to  take,  to  converse,  comp.  also  Ps.  Ixix.  13  ;  with 
reference  to  the  sentence  as  a  whole  comp.  Ps. 
cxxxix.  18. — Ver.  23.  For  the  reproofs  of 
correction  are  a  vyay  of  life,  i.  e.,  they  leail 
to  life,  comp.  ii.  19;  iii.  2,  16.  "  Reproofs  of  dis- 
cipline" (1D1D  mnjin)  corrective  reproofs,  re- 
proofs whose  aim  is  correction. — Ver.  24.  From 
the  vile  vroman,  strictly  the  woman  of  evil, 
of  vileness.  y^  (for  which  the  LXX  here  read 
iJI)  is  therefore  a  substantive,  as  in  the  phrase 
"the  way  of  evil"  in  chap.  ii.  12. — From  the 
flattering  tongue  of  the  strange  woman  ; 
literally,  from  the  smoothness  of  the   tongue  of 

the  strange  woman.  For  instead  of  [liy^,  from 
which  reading  of  the  Masoretic  text  the  meaning 
would  result  "  from  the  smoothness  of  a  strange 

tongue,"  we  must  doubtless  point  [Ity/  (construct 
state),  since  the  subject  of  remark  here  is  the 
strange,  wanton  woman  (just  as  in  ii.  16;  v.  20). 
while  the  thought  of  a  foreign  language  [y^Mrjaii 


86 


THE  PROVEKBS  OF  SOLOMON. 


aX?MTpia,  LXX)  is  altogether  remote  from  the 
context.  In  opposition  to  the  translation  of 
EwALD,  Bertheau  aud  Elstee,  "from  the 
Bmooth-tongued,  the  strange  woman,"  comp.  HiT- 
zio  on  this  passage. 

6.  Ver.  2o-a5.  Warning  against  adultery  itself. 
— With  her  eyelids,  with  which  she  throws 
amorous  and  captivating  glances  at  her  lover, 
comp.  Ecclesiast.  xxvi.  9.  The  eyelids  (or,  more 
literally,  eyelashes)  are  here  compared  with  the 
cords  of  a  net,  as  in  Eccles.  xii.  3,  with  the  lattice 
of  a  window,  or  as  in  the  erotic  songs  of  the  Arabs 
and  Persians,  with  darts,  with  lances,  daggers  or 
swords. — Ver.  26.  For,  for  the  sake  of  a  harlot 
one  Cometh  to  a  loaf  of  bread,  i.  e.,  to  the  last 
bit,  the  last  morsel  of  bread,  as  a  sign  and  emblem 
of  utter  poverty  (thus  Schulte.ss,  C.  B.  Mi- 
cuAELis,  Umbreit,  Elster)  ;  or  again,  the  mean- 
ing may  be  to  the  begging  a  loaf  of  bread,  to 
beggary  (thus  Abe.n  Ezra,  Vatablus,  Rosen- 
HUELLER,  Elster,  Hitzig).  In  opposition  to 
the  translation  defended  by  most  of  the  ancient 
expositors,  and  recently  by  Ziegler,  Ewald, 
Bertheau,  etc.,  "For  as  the  hire  of  a  harlot  one 
gives  hardly  a  bit  of  bread,"  or  as  others  prefer 
"merely  a  bit  of  breail,"  may  be  adduced  1)  the 
context,  see  the  2d  clause;  2)  tlie  lexical  fact 
that  1)1  can  neither  mean  "hardly"  nor  "mere- 
ly;" 3)  the  fact,  historical  and  archaeological, 
established  by  Gen.  xxxviii.  17,  etc.,  that  the 
harlot's  reward  in  ancient  Palestine  doubtless 
amounted  to  more  than  a  mere  loaf  of  bread,  e.  g. 
a  kid,  as  in  the  case  cited  from  Genesis,  or  a 
price  considerably  higher,  as  seems  to  follow 
from  Prov.  xxix.  3 ;  Ecclesiast.  ix.  6 ;  Luke 
XV.  30. — Lieth  in  wait  for  the  precious  life. 
Very  appropriately  has  i^pj,  "life,"  the  predicate 
mp'  "costly"  connected  with  it;  for  its  value 
rises  .above  all  mere  property:  comp.  Ps.  xlix.  8. 
— Ver.  27-29.  The  meaning  is  this:  impossibleas 
it  is  that  the  clothing  on  one's  breast,  or  that  one  s 
feet  should  remain  unharmed  by  scorching  if  fire 
be  brought  near  them,  so  inconceivable  is  it 
that  the  adulterer  should  follow  his  unlawful 
intercourse  without  evil  consequences  and  just 
retribution.  The  two  questions  in  vers.  27,  28 
imply  a  strong  negation,  like  the  interrogative 
•lauses  in  Amos  iii.  4-6.  Ver.  29  is  connected 
with  the  two  negative  antecedent  clauses  as  a 
correlative  consequent,  and  is  therefore  intro- 
duced by  ]3,  so. — Vers.  30,  31.  A  new  figure  to 
illustrate  the  punishment,  surely  impending  and 
severe,  which  threatens  the  adulterer. — Men 
do  not  overlook  the  thief,  etc. ;  literally 
"they  do  not  contemu  it  in  the  thief."  The  im- 
perf.  1IO'  expresses  the  idea  of  custom,  that 
which  occurs  in  accordance  with  experience. 
[Interpreters  are  divided  between  the  two  ideas 
of  "scorn"  and  "disregard"  as  proper  render- 
ings of  the  verb.  Stuart,  Mue.nsch.,  Words. 
adopt  the  former;  men  do  not  despise  the  thief, 
though  he  must  be  punished  ;  they  do  despise 
the  adulterer.  Words,  calls  attention  to  a  dis- 
position in  modern  society  to  reverse  this  judg- 
ment. Notes,  Holden,  like  De  W.,  Fuerst  aud 
our  author,  adopt  the  other  view. — A  ]. — To 
satisfy  his  craving  nrhen  he  is  hungry. 
This  circumstance,  which  exhibits  the  guilt  of  the 


thief  in  a  milder  light,  serves  evidently  to  dis- 
play the  punishment  that  befalls  the  adulterei: 
with  whom  he  is  here  compared,  as  one  more 
richly  deserved.  For  the  more  presumptuous 
his  crime,  the  less  excused,  or,  as  it  were,  de- 
manded by  his  necessities,  the  more  just  is  the 
punishment  that  comes  upon  him!  If  HiTZia 
had  taken  due  notice  of  this  meaning  of  ver.  30, 
which  is  transparent  enough,  he  would  have 
seen  ia  advance  how  unnecessary  aud  excessively 
artificial  is  the  attempt  to  explain  the  verse  as 
interrogative.  [Kamph.  adopts  his  view  but 
does  not  strengthen  it]. —  He  must  restore 
sevenfold.  According  to  the  prescriptions  of 
the  law  in  Ex.  xxi.  37  ;  xxii.  1  sq.,  it  should 
strictly  be  only  four  ortivefold  (comp.  the  publican 
Zaccheus,  Luke  xix.  8).  But  in  common  Ufa 
these  prescriptions  were  probably  not  ordinarily 
observed:  the  injured  parly  allowing  his  silence, 
his  declining  a  judicial  prosecution  of  the  mat- 
ter, to  be  purchased  at  a  higher  rate  than  was 
exactly  allowed.  Furthermore,  that  "  sevenfold" 
is  here  used  loosely,  only  as  a  round  number 
(comp.  Gen.  iv.  15),  and  is  not  designed,  as  might 
be  tliought,  to  mark  the  highest  conceivable 
ransom,  appears  from  the  2d  member,  which 
suggests  the  probability  of  losing  "the  whole 
wealth  of  his  house." — Ver.  32  stands  in  the 
same  relation  to  the  two  preceding  as  ver.  29  to 
27  and  28 ;  it  expresses  the  conclusion  that  is  to 
be  drawn  from  the  meaning,  which  is  clothed  in 
the  form  of  an  analogy  or  parable,  with  refer- 
ence to  the  well-deserved  recompense  of  tho 
adulterer.  It  is  therefore  hasty  and  arbitrary 
in  HiTZiG  to  reject  this  as  a  spurious  gloss,  and 
to  find  in  ver.  33  the  direct  continuation  of  tho 
thief's  punishment,  which  has  been  depicted  in 
ver.  31. — He  that  destroyeth  himself  doeth 
such  things.  Literally,  "whoso  will  destroy 
his  life,  he  does  it." — Ver.  33.  Stripes  and 
disgrace.  The  i^JJ,  plaga,  may  here  very  well 
stand  in  its  literal  sense,  and  so  designate  the 
blows  with  which  the  adulterer  detected  in  the  act 
will  be  visited  by  the  husband  of  the  unfaithful 
wife,  and  will  be  driven  from  the  house  (Umbreit, 
Hitzig). — Ver.  34.  For  jealousy  is  man's 
fierce  anger,  i.  «.,  the  jealousy  (HX^p  as  in 
chap,  xxvii.  4)  of  the  injured  husband  is  a  fire 
blazing  fiercely,  burning  and  raging  with  all  the 
miglit  of  a  man  ;  comp.  "  the  hurling  of  a  man  " 
[or  as  others  "a  mighty  prostration"]  Is.  xxii. 
17.  The  2d  half  of  the  verse  explains  this 
somewhat  brief  expression,  "  man's  wrath," 
which,  moreover,  appears  to  be  chosen  not  with- 
out collateral  reference  to  the  more  rsipidly 
evaporating  wrath  of  women. — Ver.  3.5.  He  re- 
gardeth  not  any  ransom,  literally,  "ho  does 
not  lift  up  the  face  ot  any  ransom,"  i.  c,  does  uot 
receive  it  as  adequate  to  allay  his  wrath — as  one 
lifts  up  the  face  of  a  suppliaut  when  his  request 
is  granted  or  favorably  received. — And  is  not 
trilling,  i.  e.,  to  forego  his  strict  right  of  re- 
venge. 

DOCTRINAL  AND  ETHICAL. 

1.  The  warning  against  improvident  suret/'- 
sbip  in  the  unqualified  form,  and  the  urgent  and 
almost  passionate  tone   in  which   it  is  presented 


CHAP.  VI.  1-35. 


87 


in  vers.  1-5,  rests  upon  the  consideration  that 
"all  men  are  liars"  (Ps.  cxvi.  11  ;  Rom.  iii.  4), 
that  therefore  no  one  can  be  trusted  (corap.  Jer. 
xvii.  5;  "Cursed  be  the  man  that  trusteth  in 
man"),  tliat  every  neighbor  is  at  the  same  time 
in  a  certain  sense  a  "  stranger"  to  us  (see  above 
on  ver.  1),  in  a  word,  that  one  must  be  prepared 
for  manifestations  of  unfaithfulness,  or  unrelia- 
bleness,  on  the  part  of  any  one  whatever,  though 
he  stood  ever  so  near  us.  Hence  the  duty,  for 
the  sake  of  preserving  one's  own  independence 
and  sparing  one's  own  strength  for  his  personal 
work  (bodily  as  well  as  mental),  of  extricating 
one's  self  at  any  cost  and  as  speedily  as  possible 
from  every  relation  of  suretyship,  from  the  con- 
tinuance of  which  injurious  consequences  might 
result  to  our  own  freedom  and  welfare.  With 
the  admonitions  of  our  Lord  in  the  Sermon  on 
the  Mount,  to  be  ready  at  all  times  for  the  lend- 
ing and  giving  away  of  one's  property,  even  in 
oases  where  one  cannot  hope  for  the  recovery  of 
what  has  been  given  out  (Luke  vi.  30,  34,  8S ; 
comp.  1  Cor.  vi.  7)  this  demand  is  not  in  conflict. 
For  Christ  also  plainly  demands  no  such  readi- 
ness to  sufi"er  loss  on  account  of  our  neighbor, 
as  would  deprive  us  of  personal  liberty,  and  rob 
us  of  all  means  for  further  benetioence  ;  and  yet 
this  sort  of  evil  result  from  suretyship  is  what 
the  author  of  our  passage  has  in  his  eye. 

2.  Also  in  the  subsequent  warning  against 
stothfulness  (vers.  6-11)  the  reference  to  the 
danger  of  impoverishment  appears  to  be  the 
luaiu  motive,  brought  forward  with  especial 
emphasis.  This  is  above  all  things  else  the  pre- 
cise thing  to  be  learned  from  the  example  of  the 
ant,  that  it  is  important  to  gather  diligently  "in 
summer,"  that  one  may  not  suffer  in  winter, — 
that  the  "harvest  time,"  when  all  is  within 
reach  in  abundance,  is  the  time  for  earnest  and 
unceasing  toils,  that  one  may  be  able  calmly  to 
meet  the  later  seasons  of  want  which  offer  to  the 
most  willing  and  vigorous  industry  no  opportu- 
nity for  acquiring.  Comp.  the  example  of  Joseph 
in  Egypt  (Gen.  xli.  sq.),  and  apply  all  this  to 
the  spiritual  department  of  labors  in  Christ's 
service,  e.  g.,  those  of  the  pastor,  the  missionary, 
etc. 

3.  The  six  or  seven  vices,  twice  enumerated 
in  different  order  and  form  of  expression,  against 
which  the  paragraph  vers.  12-19  warns  (comp. 
the  exegetical  notes  on  ver.  19),  are  at  the  same 
time  all  of  them  manifestations  of  hatred  against 
one's  neighbor,  or  sins  against  the  second  fable 
of  the  Decalogue  ;  yet  it  is  not  so  much  a  gene- 
ral unkindness  as  rather  an  unkindness  consist- 
ing and  displaying  itself  in  falseness  and  malice 
that  is  emphasized  as  their  common  element. 
.Vud  only  on  account  cf  the  peculiarly  mischiev- 
ous and  ruinous  character  of  just  these  sins  of 
haired  to  one's  neighbor,  is  he  who  is  subject  to 
them  represented  as  an  object  of  especially  in- 
tense abhorrence  on  the  part  of  a  holy  God,  and 
as  threatened  with  the  strongest  manifestations 
of  His  anger  in  pen-alties  (vers.  15,  16). 

4.  As  a  fundamental  proposition  for  the  suc- 
cessful avoidance  of  all  converse  with  impure 
wantons,  and  of  the  dangers  thence  resulting, 
there  is  introduced  in  the  1st  clause  of  ver.  2o  a 
warning  even  against  the  very  first  beginnings 
uf  all  unlawful  sexual   intercourse,  against   ini- 


'  pure  longings,  or  unchaste  desires  and  thoughts  of 
I  the  heart.  Comp.  the  last  commandment  of  the 
Decalogue  (Kx.  xx.  17),  as  well  as  Christ's  inten- 
sifying and  spiritualizing  of  the  Mosaic  prohibi- 
tion of  adultery  ;  Matth.  v.  28. — The  admonition 
also,  which  is  prefixed  as  introductory,  to  keep 
continually  before  the  eyes  and  in  the  heart  the 
teachings  of  Divine  wisdom  (comp.  Tob.  iv.  6), 
serves  as  an  emphatic  utterance  of  this  "Obsta 
prmcipiis !"  or  the  exhibition  of  the  necessity 
that  the  very  first  germs  and  roots  of  the  sin  of 
unchastity  must  be  rooted  out. 

HOMILETIC    AND    PRACTICAL. 

In  the  endeavor  to  comprehend  in  one  homi- 
letic  whole  the  four  main  divisions  of  the  chap- 
ter, one  would  first  of  all  need  to  have  clearly  in 
view  the  suggestions  given  in  vers.  2,  11,  15  and 
26  sq.,  with  reference  to  the  danger  of  sinking 
into  poverty  and  destitution,  and  to  employ  these 
in  fixing  his  central  idea.  In  some  such  way  as 
this  then  :  Even  in  the  present  life  want  and  evil 
of  every  sort  are  wont  to  be  the  attendants  a)  of 
the  lighter  oS'ences  1)  of  inconsiderateness  (vers. 
1-5)  and  2)  of  slothfulness  (vers.  6-11):  b)  of 
the  grosser  transgressions  and  vices,  such  as  re- 
sult 1)  from  pride  and  malignity  (vers.  12-19), 
and  2)  from  lust  of  the  eyes  and  sensuality  (vers. 
20-^5). — Comp.  SxiiCKER:  Against  unfaithfulness 
in  life  and  conversation,  as  it  displays  itself  1)  in 
suretyship  ;  2)  in  fulfilling  the  duties  of  one's 
calling:  3)  in  daily  converse  with  human  society ; 
4)  in  married  life. 

Ver.  1-5.  Starke:  A  teacher  of  the  divine 
word  becomes  in  a  certain  sense  a  surety  to  God 
for  the  souls  of  his  hearers  (Ezek.  iii.  18);  there- 
fore must  he  watch  over  them  day  and  night,  that 
none  be  lost  through  fault  of  his  (Acts  xx.  28). — ■ 
J.  Lange  :  In  Christ  our  friend  we  have  a  faith- 
ful surety  who  can  and  will  free  us  from  all  our 
debt. — WoHLFABTB  :  From  credulity  to  put  at 
risk  one's  property,  to  which  one's  children  have 
the  first  claim,  and  which  one  should  employ  only 
for  the  general  good,  and  thereby  to  give  an  im- 
pulse to  the  follies  and  sins  of  others,  is  quite 
as  ruinous  as  it  is  morally  blameworthy. 

Ver.  6-11.  Melancuthon  :  Diligence  is  the 
virtue  by  which  we  are  disposed  steadfastly 
and  firmly  for  God's  sake,  and  the  common  welfare, 
to  perform  the  labors  belonging  to  our  calling, 
with  the  aid  of  God,  who  has  promised  aid  to  those 
that  seek  it.  The  extremes  of  this  virtue  are  in- 
dolence and  abusy  oiBciousness (TroAiin-paj/ioai)!'??). 
The  indolent  omits  too  much  ;  the  oiBcious,  either 
from  excess  of  ardor,  undertakes  many  things 
th:tt  are  not  necessary,  or  undertakes  l)y-works 
(-apFp^.a)  and  interferes  with  others'  vocations," 
etc. — Egard;  God  will  not  support  thee  without 
work,  but  by  work  ;  that  is  His  holy  ordinance 
(Gen.  iii.  19).  Do  thy  part,  and  God  will  do 
His.  ...  To  know  how  rightly  to  employ  time 
and  opportunity  is  great  wisdom.  Gather  in 
summer  that  thou  raayest  have  in  winter ;  gather 
in  youth  that  thou  mayest  have  in  old  age  1 — Bcr- 
leb.  Bible :  Where  the  ways  of  Christianity 
are  not  directed  in  accordance  with  the  perfect 
law  of  liberty  (.Tames  i.  25)  and  according  to  the 
impulse  of  the  Spirit  of  God,  but  according  to  any 
human  constitution,  there  men  go   more  foolishly 


e8 


THE  PROVERBS  OF  SOLOMON. 


to  work  than  the  ants  in  their  labor. — [Trapp  : 
They  are  utterly  out  that  think  to  have  the  plea- 
sure of  idleness,  and  the  plenty  of  painfulneas]. 
Vers.  12-19.  Egaed:  A  proud  heart  has  never 
done  anything  specially  for  God's  honor  and  a 
neighbor's  good;  through  humble  hearts  God 
does  great  things. — Staeke  :  The  evil  heart  can- 
not long  be  hidden  ;  it  soon  shows  itself  in  evil 
gestures,  words  and  deeds. — (On  ver.  18)  :  The 
heart  underlies  the  seven  vices  which  are  an 
abomination  to  God,  and  in  the  midst,  because  it 
is  the  fountain  from  which  evil  flows  in  all  direc- 
tious  (Matth.  xii.  34,  35;  xv.  19).  The  Lord 
therefore  hates  not  only  the  actual  outbreakings 
of  sins,  but  also  the  devices  of  the  ungodly  with 
which  they  encompass  diiy  and  night. — (On  ver. 
lOsq.):  Eyes,  hands,  tongue,  heart,  feet,  are  in 
themselves  good  and  well-pleasing  to  God;  but 
when  they  turn  from  the  path  of  virtue  and  in- 
cline to  vice,  then  they  are  evil  and  cannot  please 
God. — Wohlfauth:  Before  the  Lord  proud  eyes, 
false  tongues,  guilty  hands,  elc,  cannot  stand. 
His  hand  lays  hold  upon  all  such  transgressors 
according  to  the  holy  law  according  to  which 
every  kind  of  evil  finds  its  penalty. ^[Ver.  16, 
17.  W.  Bates  :  Pride  is  in  the  front  of  those  sins 
which  God  hates,  and  are  an  abomination  to 
Him.     Pride,  like  an  infectious  disease,  taints 


the  sound  parts,  corrupts  the  actions  of  every 
virtue,  and  deprives  them  of  their  true  grace  and 
glory. — J.  Edwaeds  :  It  is  vain  for  any  to  pre- 
tend that  they  are  humble,  and  as  little  children 
before  God,  when  they  are  haughty,  impudent, 
and  assuming  in  their  behavior  amongst  men.] 

Vers.  2U-35.  Stockee  (on  ver.  25)  :  Solomon 
here  warns  chiefly  against  the  things  by  which 
one  may  be  enticed  into  adultery,  namely  1) 
against  evil  desire  and  lust  in  the  heart;  2) 
agaiust  wanton,  over-curious  eyes. — Staeke  (on 
ver.  25):  Since  evil  lusts  spring  up  in  the  heart, 
Solomon  would  have  us  at  the  very  beginning 
slop  up  the  fountains,  i.  e.,  suppress  the  very  first 
instigations  of  corrupt  flesh  and  blood  (James  i. 
14,  15).  For  it  is  always  more  difficult  to  extin- 
guish sparks  already  existing  than  to  guard 
against  the  heart's  receiving  any. — Von  Geb- 
LACH  (on  vers.  34,  35) :  The  fearful  rage  of  the 
jealous  husband  grows  out  of  the  deep  feeling 
that  the  wife  is  one  with  her  husb.ind,  a  part  of 
him,  whose  worth  cannot  be  counterbalanced  by 
any  possession  however  great,  outside  of  him. — 
Comp.  J.  Lange  :  Just  as  little  as  the  adulterer 
taken  in  his  adultery  is  left  unpunished  by  the 
injured  husband,  so  little,  yea  even  less  will  the 
spiritual  adulterer  remain  unpunished  of  the 
Lord  (1  Cor.  iii.  17). 


13.  New  admonition  to  chastity,  with  a  reference  to  the  warning  example  of  a  youth  led  astraj 

by  a  harlot. 

Chap.  VII.  1-27. 

1  My  son,  keep  my  words, 

and  treasure  up  my  commandments  with  thee. 

2  Keep  my  commandments  and  thou  shalt  live — 
and  my  instruction  as  the  apple  of  thine  eye. 

3  Bind  them  to  thy  fingers, 

write  them  on  the  tablet  of  thine  heart. 

4  Say  to  wisdom  "  Thou  art  my  sister  !" 
and  call  understanding  "  acquaintance," 

5  that  they  may  keep  thee  from  the  strange  woman, 
from  the  stranger  that  flattereth  with  her  words. — 

6  For  through  the  window  of  my  house, 
through  ray  lattice  I  looked  out, 

7  and  I  saw  among  the  inexperienced  ones, 

discerned  among  the  youths,  a  young  man  void  of  understanding. 

8  He  passed  along  the  street  near  her  corner, 
and  sauntered  along  the  way  to  her  house, 

9  in  the  twilight,  in  the  evening  of  the  day, 
in  the  midst  of  the  night  and  darkness. 

10  And  lo,  a  woman  cometh  to  meet  him, 

in  the  attire  of  a  harlot,  and  subtle  in  heart. 

11  Boisterous  was  she,  and  ungovernable; 
her  feet  would  not  tarry  in  her  house ; 

12  now  in  the  street,  now  in  the  market  places, 
and  at  every  corner  did  she  watch. 


CHAP.  Vn.  1-27. 


.S9 


14 


15 


13  And  she  laid  hold  upon  him,  and  kissed  him, 
put  on  a  bold  face  and  said  to  him, 
"  Thankofferings  were  (binding)  upon  me, 
to-day  have  I  redeemed  my  vows; 
therefore  came  I  out  to  meet  thee, 
to  seek  thy  face,  and  I  have  found  thee. 

16  Tapestries  have  I  spread  upon  my  couch, 
variegated  coverlets  of  Egyptian  linen  ; 

17  1  have  sprinkled  my  couch 
with  myrrh,  aloes  aud  cinnamon. 

18  Come,  let  us  sate  ourselves  with  love  till  morning, 
and  enjoy  ourselves  in  love! 
For  the  man  is  not  at  home, 
he  has  gone  a  long  journey ; 
the  purse  he  has  taken  with  him ; 

not  till  the  day  of  the  full  moon  will  he  return." 
21  She  beguiled  him  with  the  multitude  of  her  enticements, 
by  the  allurements  of  her  lips  she  led  him  astray. 
He  followed  her  at  once, 
as  an  ox  goeth  to  the  slaughter, 
and  as  fetters  (serve)  for  the  correction  of  fools — 
till  an  arrow  pierceth  his  liver: — 
as  a  bird  hasteneth  to  the  snare, 
and  knoweth  not  that  his  life  is  at  stake. — 

24  And  now,  ye  children,  hearken  to  me, 
and  observe  the  words  of  my  mouth ! 

25  Let  not  thine  heart  incline  to  her  ways, 
and  stray  not  into  her  paths. 

26  For  many  slain  hath  she  caused  to  fall 
and  all  her  slain  are  many. 

27  Ways  of  hell  (is)  her  house 

going  down  to  the  chambers  of  death. 


19 


20 


22 


23 


GRAMMATICAL    AND   CKITICAL. 
Ver.  7.  [ny^Xi  tbe    1    consec.  ocnitted,  as  is  sometimes  the  case,  the  form  resembling  a  simple  iDtentional.    Gf> 

T     ■   T 

FEN.  i€/ir<;«6.  p.  S74.,  BoTT.  ^  ^  Qf^S.  6;  973,  5.  SruiRT  (comm.  in  loc.)  seems  to  be  in  error  in  regarding  this  a  real  voliin- 
tative,  and  reuderiug  '"  that  I  might  see  amung  the  simple,  aud  observe,  etc." — A.]. 

Vers.  8.  [For  the  form    H^D    instead  of  the  full  form    HH^S    (with  the  ordinary  form  of  fern,  nouns  with  suff.),  Sfs 

T  ■  TT  ■ 

BiiTT.  g  724,  6.    Comp.  however  Exegetical  notes  in  regard  to  the  proper  reading. — A.]. 

Ver.  11.  [>.23'y^i    usel  of  repeated  recurrence  in  the  past — Fiens  mvUiplex  preeteriti  according  to  the  terminology  of 

BoTT.  §949,/.— A.] 

Ver.  13.  In  the  verb    n'^T!   (lit.,  she  made  hard,  corroborairti)  the  doubling  of  the  2d  radical  is  omitted,  as  in  hShH, 

T  .^    ..  .. 

.Tud.  XX,  40.  [Given  by  BoTT,  g  oOO.  .n,  .as  an  example  of  the  simplifying  of  that  which  is  usually  doubled,  to  express  tiie 
idea  of  the  permanent,  gradual  or  gentle.     See  also  §  1123,  3.     Cump.  (iREEN,  ^141,  1 ;  St(J\rt,  ^  66,  11. —  A.J. 

Ver.  15.  [.Stuart's  rendering  of  the  last  clause  as  final,  "  that  I  might  find,  eic,"  is  unnecessary;  it  is  rather  a  simple 
consecutive. — A.].  , 

Ver.  18.     [nDvJ?nj,    the  co/iortod'ue  use  of  the  Intentional.    Bott.,  §  965,  2.— A.]. 


EXEGETICAL. 

1.  From  the  preceding  warnings  against  un- 
chastity  and  adultery  (chap.  ii.  10-19;  chap  v.  ; 
chap.  vi.  20-3.5)  the  one  now  before  us  is  distin- 
guished by  the  fact,  that  the  poel,  after  a  preli- 
minary general  introduction  (vyr^.  1—5;  comp- 
chap.  vi.  20-24),  for  the  sake  of  delineating  more 
clearly  the  repulsiveness  and  various  conse- 
quences of  intercourse  with  wanton  women,  de- 
picts in  narrative  form  the  example  of  a  single 
adultero'.is  woman,  wiio  by  her  lascivious  arts 
betrays  a  foolish  youth  into  adultery.     This  is 


therefore  a  didactic  narrative,  with  a  purpose  of 
earnest  warning,  here  presented  as  a  conclusion 
to  the  second  larger  group  of  admonitory  dis- 
courses. It  is  not  possibly  an  allegory,  for  no- 
thing whatsoever  in  the  text  points  to  such  a  con- 
ception of  the  adulteress,  by  virtue  of  wiiich  she 
might  be  regarded  as  introduced  as  a  personifi- 
calion  of  the  abstract  idea  of  folly  (in  contrast 
with  that  of  wisdom  personified).  Not  till  we 
come  to  chap.  ix.  13  sq.  do  we  tind  such  a  pre- 
sentation of  folly  under  tlie  image  of  a  wanton, 
adulterous  woman. — In  contrast  with  the  exposi- 
tors of  tlie  ancient  church,  most  of  whom  gave 
allegorical  interpretations,    the   correct   view  is 


90 


THE  PROVERBS  OF  SOLOMON. 


found  as  early  aa  M.  Geier,  Vatablus,  Merce- 
Rus,  Egard,  Hansen,  Michaelis,  Starke,  and 
also  in  nearly  all  the  moderns  except  Von  Ger- 
i.ACH.  The  view  of  several  of  those  named,  es- 
pecially that  of  Starke,  that  the  whole  narration 
is  to  be  regarded  a  true  history,  an  actual  expe- 
rience of  the  poet,  lacks  sufBcient  support  in  the 
style  and  form  of  the  delineation.  The  history 
may  just  as  well  be  imaginary  as  the  contents  of 
many  narrations  of  Christ, — e.  g.,  that  of  the 
good  Samaritan,  of  the  prodigal  son,  etc. 

2.  Vers.  1-5:  Introduction  in  a  general  form, 
in  which  ver.  1  reminds  us  of  chap.  i.  8 ;  ii.  1 ; 
vi.  20;  so  ver.  2  of  iv.  4;  ver.  3  of  iii.  3  ;  vi.  21  ; 
ver.  5  of  ii.  16;  vi.  24.— Ver.  2.  And  my 
teaching  as  the  apple  of  thine  eye,  lit.  "  as 
the  little  man  in  thine  eye."  The  same  figura- 
tive description  is  found  in  Arabic  and  Persian 
(see  Umbreit  on  this  passage).  Comp.  also  the 
Greek  Kcip^,  Kopdaiov  (=]];?^-n|  [the  daughter 
of  the  eye]  Lam.  ii.  18)  and  the  Latin  pupa,ptipiUa. 
The  apple  of  the  eye  is  also  in  Deut.  xxxii.  10; 
Ps.  xvii.  8:  Zech.  ii.  12,  the  emblem  of  a  precious 
possession  guarded  with  peculiarly  watchful 
care.— Ver.  3.  Bind  them  to  thy  fingers, 
not  precisely  as  an  amulet,  as  Umbreit  thinks, 
but  as  an  ornament,  a  costly  decoration,  like  a 
ring;  comp.  Song  Sol.  viii.  G,  and  the  observa- 
tions on  iii.  3. — Without  adequate  reason  HiTZio 
regards  the  verse  as  spurious,  on  account  of  its 
partial  correspondence  with  Deut.  vi.  8;  xi.  18. 
As  though  the  figures  here  employed,  especially 
that  in  the  first  clause,  did  not  occur  very  fre- 
quently within  the  sphere  of  the  Old  Testament, 
and  that  in  every  instance  with  a  form  somehow 
slightly  modified!  Comp.  e.  g.,  Ex.  xiii.  9,  16; 
Jer.  xxii.  24;  H.ag.  ii.  23.— Ver.  4.  "Thou  art 
my  sister!"  Comp.  Job  xvii.  14;  xxx.  29; 
Wisd.  viii.  2.  The  parallel  "acquaintance"  in 
the  2d  clause  corresponds  with  the  Hebrew  ex- 
pression ^fllO,  which  denotes  knowledge,  ac- 
quaintance, and  then  (abstract  for  the  concrete, 
as  occurs,  e.  g.,  also  in  the  use  of  the  French 
tonnaisance  [.and  the  English  "  acquaintance  "]) 
one  well  known,  a  friend,  familiaris.  The  same 
expression  is  found  also  in  Ruth  ii.  1  as  the  K'ri. 
Comp.  P.  Cassei.  on  this  passage,  who  however 
both  for  that  passage  and  the  one  before  us  gives 
the  preference  to  the  K'thibh  i^l'O  (comp.  Ps. 
Iv.  14  ;  Ixxxviii.  9)  as  the  more  primitive  reading. 

3.  Vers.  6-9.  Tlie  foolish  young  man. — Through 
my  lattice  I  looked  out.  Comp.  the  quite 
similar  representation  in  the  song  of  Deborah, 
.ludges  V.  28.  3JtyX  denotes  as  it  does  there  a  lat- 
ticedaperture,  an  arrangement  for  the  circulation 
of  fresh  air  (Hitzig). — Ver.  7.  And  I  saw 
among  the  inexperienced ;  literally,  among 
the  vr/Kioic,  the  simple;  comp.  remarks  on  i.  4, 
where  the  same  expression  D'NDi)  is  used,  .synony- 
mous with  1^'J,  boy,  as  here  with  D'33.  It  is  not 
necessary,  with  Aiinoldi,  Berthead  and  Hitzig, 
to  explain  the  expression  in  exact  accordance 
with  the  Arabic  hy jiivenea  [young  men]. — Ver. 
H.  Near  a  corner. — The  Masorelic  punctuation 
TM3  with  mappik  in  the  il  (comp.  mo.  Job  xi.  9) 
represents  the  corner  as  hers,  i.  e...  the  corner  of 
the   adulteress,  the  corner  of   her    house, — and 


many  recent  expositors,  e.  g.,  Umbreit  and  Hit- 
zig. translate  and  explain  accordingly.  But  in- 
asmuch as  according  to  ver.  12  (which  Hitzio, 
without  any  reason,  pronounces  spurious),  tho 
adulteress  is  accustomed  to  watch  "at  every 
corner,"  therefore  at  street  corners  in  general, 
it  is  not  quite  needful  to  refer  the  corner  here 
mentioned  to  her  dwelling.  All  the  ancient  ver- 
sions moreover  have  read  only  the  simple  HjIS 
(LXX  :  napa  yuv'iav  \  \\\\^.;  juxta  angulum^  etc). 
— And  sauntered  along  the  ■way  to  her 
house. — Psychologically  it  is  pertinent  to  depict 
the  young  man  predisposed  to  sin  as  strolling 
before  the  house  of  the  adulteress,  and  this  as 
the  beginning  of  his  imprudence,  so  far  forth  as 
he  thus  plunges  himself  into  temptation.  The 
verb  l^X  is  fairly  chosen,  as  it  always  expresses 
a  certain  care  and  intention  in  his  going.  We 
say  substantially  "  he  measures  his  steps,  he 
pi.ces  before  her  door"  (Umbreit). — Ver.  9.  In 
the  twilight,  in  the  evening  of  the  day.— 
The  accumulation  of  the  expressions  is  explained 
by  the  fact  that  it  was  fitting  to  characterize  the 
action  and  conduct  of  tiie  young  man  as  belong- 
ing to  the  works  of  darkness,  the  deeds  of  night. 
Comp.  Luke  xxii.  53;  Kom.  xiii.  12;  1  Thess.v.  4-7, 
etc.  There  is  furthermore  no  contradiction  be- 
tween the  notation  of  time  in  the  first  clause  and 
that  in  the  second  ;  for  'Ityj  strictly  signifies  not 
the  first  evening  twilight,  but  the  later  period  of 
evening  darkness,  i'rom  9  o'clock  to  12  (see  Job 
vii.  4;  xxiv.  15),  and  so  the  time  immediately 
bordering  upon  the  true  black  night  or  midnight. 
— In  the  blackness  of  night — literally,  "  in 
the  pupil  of  the  night,"  comp.  xx.  20,  K'ri.  The 
tertiuin  comparatio7iis  is  to  be  found,  doubtless  ia 
both,  the  blackness  and  the  middle,  and  not  in 
the  first  alone,  as  Umbreit  holds.  Comp.  besides 
the  phrase  "heart  of  the  night"  in  the  poetic 
language  of  the  Persians  (see  Umbbeit  on  this 
passage). 

4.  Vers.  10-20.  The  adulteress.— lnth.eatX.ixe 
of  a  harlot. — njil  jTiy,  dress  of  a  harlot  (comp. 
with  respect  to  JT'E',  dress,  apparel,  Ps.  Ixxiii. 
16),  stands  here  with  no  connecting  word  in  ap- 
position to  "  woman  ;"  a  woman  a  harlot's  dress, 
as  though  the  woman  herself  were  nothing  more 
than  such  a  dress.  Thus,  and  with  good  reason, 
Bertheau  explains  [and  Words.],  while  Hitzig 
altogether  artificially  explains  TVW  by  TIE'  (from 

nit?)  as  equivalent  to  D-IOT,  likeness,  and  accord- 
T  T  '  : 

ingly translates  "with  the  outward  appearance  of 
a  harlot;"  in  the  same  way  also  the  LXX:   cUoq 

ixovaa  TropvtKdv. — Subtle  in  heart. — 21  D^^VJ 
is  strictly  "one  who  is  guarded  in  heart," 
i.  e.j  one  whose  lieart  is  guarded  and  inaccessi- 
ble, who  locks  up  her  plans  and  counsels  deep  in 
her  breast,  comp.  Is.  Ixv.  4.  Thus  Cur.  B.  Mi- 
cuAELis  (citing  the  French  reteuu),  Umbbeit, 
Bertheau,  Elster,  etc.,  and  from  earlier  times 
at  least  the  Vers,  Ve/ieta:  vei/ivXay/iiv?/  rf/v  Kap(Var. 
[With  these  Wobdsw.  is  in  substantial  agree- 
ment; "her  heart  is  like  a  walled  fortress,"  e/c.]. 
The  other  ancient  versions  expressed  the  idea 
"one  carrying  away  the  heart  of  the  young  man," 
as  though  they  had  read  n|^XJ  (so  also  recently 


CHAP.  VII.  1-27. 


91 


AaNOLDi).  EwALD  explains  "of  hardened 
heart,  bold  and  confident ;"  HiTZio,  in  accord- 
ance with  the  Arabic  and  comparing  the  saacia  in 
Vikgil's  .Eiieid.  IV.  1 :  "an  arrow  in  her  heart, 
wounded  by  love's  dart,"  and  therefore  ardent 
ami  wanton — both  of  these  being  plainly  altoge- 
ther artificial  and  adventurous.  [Fuerst,  treat- 
ing the  adjective  as  fern,  constr.  from  Ili'J,  ren- 
ders "watching  (for  hearts  of  young  men"). — 
Boisterous  was  she  and  ungovernable — ■ 
With  the  first  epithet  (literally,  shouting)  comp. 
chap.  ix.  13:  with  the  second,  Hos  iv.  16,  where 
the  same  word  is  used  of  a  wild  heifer  that  will 
not  submit  its  neck  to  the  yoke. — Ver.  12.  Novr 
in  the  street,  etc. — That  we  have  only  here  a 
custom,  a  habit  of  the  wanton  woman  described, 
while  in  the  preceding  verse  we  have  delineated 
her  condition  in  a  single  instance,  is  an  entirely 
arbitrary  assumption  of  Hitzig's,  which  is  alto- 
gether opposed  by  the  use  of  the  Imperfect  in 
both  oases  (^iyjj],  ver.  11,  and  a'isn,  ver.  12). 
Therefore  the  argument  that  the  verse  is  spuri- 
ous, resting  as  it  does  mainly  oti  this  alleged 
difference  in  the  substance  and  scope  of  the 
verse,  is  to  be  rejected  (comp.  above,  remarks  on 
ver.  8). — Ver.  13.  Put  on  a  bold  face. — Comp. 
chap.  xxi.  29;  Eccles.  viii.  1. — Ver.  11.  Thank- 
oSerings  were  binding  upon  me — that  is, 
in  consequence  of  a  vow,  as  the  second  clause 
shows.  She  has  therefore  on  the  day  that  is 
hardly  gone  ("to-day" — the  day  is  here  repre- 
sented as  continuing  into  the  night)  slain  a  vic- 
tim in  sacrifice  that  had  been  vowed  to  the  Lord 
for  some  reason  or  other,  and  has  prepared  for  a 
meal  the  flesh  of  this  animal,  which  in  accordance 
with  the  law.  Lev.  vii.  16,  must  be  eaten  on  the 
second  day,  at  the  latest.  To  this  meal,  which, 
to  judge  from  the  description  of  the  luxurious 
furnishing  of  the  chamber,  in  vers.  10  sq.,  is  no 
simple  afi'air,  she  now  invites  the  young  man. — 
Ver.  16.  Variegated  coverlets  of  Egyptian 
linen.^nupn  which  the  older  translators 
nearly  all  interpret  as  "variegated  coverlets,"  the 

larger  number  derive  from  the  Arabic        \^    ^, 

to  be  many  colored  (therefore  tapetes  vrrsicolores 
8.  picti,  as  it  is  found  as  early  as  the  Vulgate)  ; 
Bertueau,  on  the  contrary,  derives  from  30n= 
3yn  to  cut,  to  make  stripes  or  strips  (therefore 
striped  material) ;   Hitzio  finally  derives  from  the 

Arab.    .     \^   ,.     cotton,  appealing  to  Puny,  If. 

iV,  XIX.,  1,  2,  according  to  whom  cotton  fabrics 
in  great  quantity  were  manufactured  from  native 
material.  The  first  of  these  explanations,  as  the 
simplest  and  best  attested,  deserves  the  prefer- 
ence.— p!3S  is  equivalent  to  the  ^Egypt.  Alhi- 
ouniau,  linen,  and  is  found  in  Greek  also  in  the 
form  bA6v7i  or  biidviov.  [The  rendering  of  the 
E.  V.  "  with  carved  works,  with  fine  linen  of 
Egypt"  conforms  too  closely  to  the  primary 
meaning  of  the  verb  30n  "to  carve."  It  cannot 
refer  to  any  carved  frame  work  of  the  bed,  but 
rather  to  the  embroidered  figures  which  resemble 
carving — .■V.]. — Ver.  17.  I  have  sprinkled  my 


coach,  etc. — Hitzio,  who  translates  the  verb  by 
"  I  have  perfumed,"  has  in  mind  a  mere  per- 
fuming of  the  bed  or  of  its  apparel  by  means  of 
the  swinging  of  a  censer  filled  with  myrrh,  aloes 
and  cinnamon.  But  while  '^i  does  properly 
signify  to  raise,  to  swing,  yet  the  signification 
"sprinkle"  is  easily  enough  derived  from  this; 
and  although  the  spices  in  question  were  not 
sprinkled  precisely  in  the  form  of  water  holding 
them  in  solution,  they  still  produced  a  satisfac- 
tory result  if  strewed  upon  the  coverlets  of  the 
couch  in  little  bits,  fragments  of  the  bark,  fibres 
or  scales.  In  no  other  way  than  this  is  it  to  be 
supposed  that  the  same  fragrant  materials  (with 
cassia)  were  employed,  according  to  Ps.  xlv.  8,  in 
perfuming  the  king's  robes  of  state;  comp.  also 
Song  Sol.  iii.  6;  iv.  14. — Ver.  18.  Let  us  sate 
ourselves  Twith  love,  etc. — Comp.  v.  19,  and 
also  the  phrase  □"tn  npty,  Song  Sol.  v.  1.— 
Enjoy  ourselves  in  love. — Instead  of  the 
meaning  "enjoy"  or  "delight  one's  self,"  well 
attested  by  Job  xx.  18;  xxxix.  13,  the  old  inter- 
preters give  to  the  verb  in  this  instance  the 
stronger  meaning  "to  embrace  passionately,  to 
cohabit"  (LXX;  eyKv^uG-^unev  epurt;  A(jutL.\  and 
Theodotion:  (7vu~ppi—XlKu^£v  ;  so  also  Hitzig: 
"let  us  join  in  love's  indulgence!").  But  it  is 
plainly  unnecessary  to  substitute  an  obscene  im- 
port, artificially  and  with  a  possible  appeal  to 
the  Arabic,  for  the  simpler  meaning,  which  is 
abundantly  attested  by  the  usus  Inquendi  of  the 
Old  Testament. — Ver.  19.  The  man  is  not  at 
home. — Let  it  be  observed  with  how  cold  and 
strange  a  tone  the  faithless  wife  speaks  of  her 
husband. — He  has  gone  a  long  journey. — 
Lit.,  "upon  a  journey  from  afar;"  the  idea 
"  from  afar "  is  loosely  appended  to  that  of 
"journey"  in  order  to  represent  not  so  much  the 
way  itself  as  rather  the  person  traversing  it  as 
far  removed. — Ver.  20.  The  purse  he  hath 
taken  with  him — and  therefore  proposes  ex- 
tensive transactions  at  a  distance  from  home,  and 
will  continue  journeying  a  considerable  time. — 
On  the  day  of  the  full  moon  he  will  return. 
— In  the  Hebrew  the  XD3  (for  which  in  Ps.  Ixxxi. 
4  we  have  the  form  ^^^2)  forms  an  alliteration 
with  the  'IDS  in  the  first  member,  which  is  pro- 
bably not  undesigned ;  "  the  verse  flows  so 
smoothly  along  (comp.  ii.  13)  and  one  imagines 
that  he  hears  the  sweetly  musical  voice  of  the  be- 
trayer "  (Hitzig).  Furthermore  the  "day  of  the 
full  moon"  is  not  a  designation  of  the  full  mooa 
of  the  feast  of  tabernacles  which  was  celebrated 
with  peculiar  festivities  (Umbreit,  Elster),  but 
the  expression  plainly  relates  to  the  next  suc- 
ceeding full  moon.  Since  now,  according  to  ver. 
9,  the  time  to  which  the  narrative  relates  must  be 
about  new  moon,  the  cunning  woman  means  to 
hint  that  her  husband  will  not  return  for  about 
a  fortnight.     See  Hitzio  on  this  passage. 

5.  Vers.  21-23.  The  result  of  her  enticinfj  arts. 
Ver.  21.  'With  the  multitude  of  her  entice- 
ments.— npy,  learning  (i.  5;  ix.  9)  is  here  iro- 
nically employed  of  the  skilful  and  bewildering 
rhetoric  which  the  adulteress  has  known  how  to 
employ. — With  the  expression  "smoothness  of 
lips"  comp.  "smoothness  of   tongue,"  chap.  vi. 


92 


THE  PROVEKBS  OF  SOLOMON. 


24. — Ver.  22.  At  once,  Hebrew  DNHS,  implies 
that  he  had  at  first  hesitated,  until  this  fear  of 
his  to  take  the  decisive  step  was  overcome  by  evil 
appetite,  and  he  now  with  passionate  promptness 
formed  the  vile  purpose  and  executed  it  at  once, 
to  cut  off  all  further  reflection.  Here  is  evi- 
dently a  strolie  in  the  picture  of  the  prof'oundest 
psychological  truth. — As  an  ox  goeth  to  the 
slaughter. — Therefore  following  another,  and 
with  a  brutish  unconsciousness.  Comp.  the  cor- 
responding figure,  which,  however,  is  used  with 
a  purpose  of  commendation,  in  Is.  liii.  7.  And 
as  fetters  (serve)  for  the  correction  of  the 
fool. — With  the  fetters  (ODj!  comp.  Is.  iii.  18)  we 
have  here  compared,  of  course,  the  adulteress  who 
suddenly  and  by  a  single  efi'ort  prevails  upon  the 
thoughtless  youth. — and  not,  possibly,  the  young 
man  himself  (as  U.MBREiT  supposes,  who  finds  the 
significance  of  the  comparison  in  this,  that  the 
foolish  and  ensn.ared  youth  is  represented  first  as 
a  dumb  beast,  and  then  as  a  simply  material  phy- 
sical thing,  as  a  mere  dead  instrument.     As  (he 

obstinate  fool  ( /').i<)  who  treads  a  forbidden 
path,  is  suddenly  caught  and  held  fast  by  the 
trap  lying  in  ii,  so  h.is  the  deceitful  power  of  the 
adulteress  caught  the  foolish  young  man.  Thus, 
and  with  probable  correctness,  Elster,  and  long 
ago  many  of  the  older  expositors,  like  Sol, 
Gl.^ss,  I'hilol.  Sacra,  p.  738,  and  M.  Geier  on 
this  passage  (only  that  they  unnecessarily  explain 
by  an  hypaUage:  "as  fetters  for  the  correction  of 
afool,"  in  other  words,  "as  the  fool  (comes)  to  the 
correction  of  fetters").  Somewhat  differently 
Bertheau,  and  before  him  Luther,  Starke, 
etc.  [and  recently  Stuart]  ;  "  He  comes  as  if  to 
fetters,  which  are  decreed  for  the  correction  of 

the  fool ;"  but  to  supply  before  DDJ?  '^X  from  the 
preceding  has  the  order  and  parallelism  against 
it.  [FuERST  regards  the  noun  as  an  instrumental 
accus.,  and  translates  "and  as  in  fetters,  i.  e., 
slowly,  the  fool  is  led  to  correction," — but  re- 
gards the  evidence  as  ,all  indicating  a  defective 
text.  Notes  and  Muenscher  treat  the  noun  as 
instrumental,  but  vary  the  construction  of  the 
other  words:  "  as  one  in  fetters  to  the  chastise- 
ment of  the  fool."  WoRDSw.  suggests  two  or 
three  renderings,  of  which  that  of  Notes  is  one, 
but  indicates  no  preference.  Zockler's  render- 
ing is  brought,  we  think,  with  the  least  violence, 
into  correspondence  with  the  other  two  compari- 
sons, where  the  idea  is  plainly  that  of  a  certain 
fate,  notwithstanding  unconsciousness  of  it.  So 
fetters  await  the  fool,  though  he  may  not  be 
aware  of  it — .\.]  Many  older  interpreters,  either 
failing  to  understand  the  figure,  or  judging  it  in- 
consistent with  the  context,  have  sought  relief  in 
more  violent  ways.  The  LXX,  Peschilo  and 
Tai'gums  explain  the  D3i|  or  some  word  substi- 
tuted for  this,  as  referring  to  a  dog  (LXX  : 
uaTTf/)  Ki'tjv  tKi  Seajiioi-c),  which  is  here  made  a 
parallel  to  the  ox  and  then  the  bird  in  the  fol- 
lowing verse ;  so  also  more  recent  commen- 
tators, like  MiCHAELis,  Kohler,  etc.  The  Vul- 
gate probably  read  V23  instead  of  02j},  since  it 
translates  "as  a  wanton  and  stupid  lamb." 
Others,  as  of  the  older  class  the  LXX,   Peschito, 

Targums,  Arabic  vers.,  elc.  altered  the  7']X  to  rX 


stag,  and  connected  it  with  ver.  23;  so  alea 
more  recently  Schellino  and  Rosenmuelleb, 
e.g.;  "and  like  a  deer  rushing  into  fetters." 
HiTZiG  finally  treats  the  passage  with  the  great- 
est violence,  since  he  transfers  ver.  23,  third 
clause,  to  the  place  of  the  2d  clause  in  ver.  22; 
in  this  line,  by  altering  DJ^f  to  D>'3  he  changes 
the  meaning  to  "for  the  fool  is  angry  at  correc- 
tion;" he  finally  transposes  the  first  and  third 
clauses  of  ver.  23,  so  that  the  two  verses  have 
this  general  import: 

Ver.  22.  "  He  followeth  her  at  once, 

as  an  ox  that  goeth  to  the  slaughter, 
and  as  a  bird  hasteneth  to  the  snare. 
Ver.  23.  For  the  fool  is  angry  at  correction, 
and  seeth  not  that  it  is  for  his  life, 
until  an  arrow  pierceth  his  liver." 
This  might  indeed  have  been  originally  the 
meaning  of  the  passage  ;  but  in.asmuch  as  neither 
manuscripts  nor  old  versions  give  any  evidence 
of  any  other  arrangement  as  having  ever  existed, 
the  whole  emendation  retains  only  the  value  of 
a  bold  hypothesis.. — Ver.  23.  Till  an  arrcw 
pierceth  his  liver. — Since  this  clause  plainly 
refers  to  the  young  man,  and  neither  exclusively 
to  the  ox  nor  the  fool,  the  two  examples  of  a 
self-destroying  folly  which  in  the  second  and 
third  clauses  of  ver.  23  are  compared  with 
him,  its  position  is  parenthetical  (Umbkeit, 
Elster,  Bertheau,  etc.);  for  in  the  following 
clause  still  another  example  is  added  to  the  two 
mentioned  before, — that  of  the  bird  hastening  to 
the  snare.  The  "liver"  stands  here  as  the  re- 
presentative of  the  vitals  in  general  (comp.  Lam. 
li.  11)  as  in  some  instances  the  heart  or  again 
the  reins  (I's.  xvi.  27:  Isxiii.  21;  Prov.  xxiii. 
Iti,  elc).  According  to  Dklitzsch,  Bibl  Psychol., 
pp.  275  sq.,  the  liver  is  here  made  prominent  as 
the  seat  of  sensual  desire.  Since  the  ancient 
Greeks,  Arabians  and  Persians  in  fact  connected 
this  idea  with  the  organ  under  consideration, 
and  since  modern  Oriental  nations  also  predicate 
of  the  liver  what  we  say  of  the  heart  as  the  seat 
of  the  feelings  and  sensibilities  («.  ff.,  the  Malays 
in  Java,  see  Ausland.  18G3,  p.  278),  this  view  may 
be  received  as  probably  correct.  By  no  means 
is  the  designation  of  the  liver  in  the  passage 
before  us  to  be  regarded  as  a  purely  arbitrary 
poetical  license  or  as  a  mere  accident. — And 
kncOTeth  not  that  his  life  is  at  stake,  liter- 
ally, "that  it  is  for  his  soul ;"  the  expression 
1U/2J3  signifies  "  at  the  price  of  his  life,"  com)i. 

Numb.  xvii.  3. 

0.  Vers  24-27.  Concluding  exhortation  intro- 
duced by  "and  now."  like  the  corresponding 
final  epilogue,  chap.  viii.  32;   comp.  also  v.  7. — 

Ver.  25.  And  stray  not,  J'^rl  7N,  [a  dehorla- 
tive]  from  n^Tl,  to  go  roaming  about,  comp.  HJi? 

chap.  V.  20. 

Ver.  26.  And  all  her  slain  are  many. 
D'OSJ?,  meaning  "  strong"  (Bertheau),  is  never- 
theless on  account  of  the  parallelism  with  D"3^ 

in  the  first  member  to  be  taken  in  the  sense  of 
"numerous,  many,"  comp.  Ps.  ixxv.  18;  Joel 
i.  5,  [Hold.,  Notes.  Miiexsch.,  De  W.,  K.,  agree 
with  our  author  ;  Stuart  and  Words.,  like  the 
E.  v..  keep  closer  to  the  original  idea  of  strong:  li, 


CHAP.  VII.  1-27. 


93 


■•  many  strong  men"  have  been  her  victims. — 
A.]  Witli  the  expression  in  the  first  member 
comp.  Judges  is.  40. 

Ver.  27.  TRTays  of  hell — her  house.  "Her 
house"  is  the  subject,  having  here  a  plural  pre- 
dicate connected  with  it,  as  chap.  xvi.  "25;  Jer. 
xxiv.  2. — Chambers  of  death.  Comp.  '•  depths 
of  death"  or  "  oi  ucll,"  clKip.  is.  18:  and  with 
reference  to  the  general  sentiment  of  the  verse, 
chap.  ii.  18 ;  v.  5. 

DOCTRINAL,     ETHICAL,     HOMILETIC     AND 
PRACTICAL. 

From  the  earlier  and  copious  warnings 
against  adultery  the  one  now  before  lis  is  distin- 
guished by  the  fact,  that  while  chap.  v.  con- 
trasted the  blessing  of  conjugal  fidelity  and 
chaste  marital  love  with  unregulated  sexual  in- 
dulgence, and  chap.  vi.  20-35  particularly  urged 
a  contending  against  the  inner  roots  and  germs 
of  the  sin  of  unchastity, — our  passage  dwells 
with  special  fullness  upon  the  temptations  from 
without  to  the  transgression  of  the  sixtli  com- 
mandment. It  also  sets  forth  the  folly  and  the 
ruinous  consequences  of  yielding  to  such  temp- 
tations, by  presenting  an  instructive  living  ex- 
.araple.  What  elements  in  thisviviil  moral  picture 
stand  forth  as  ethical  and  psychological  truths 
to  be  taken  especially  to  heart,  has  been  already 
indicated  by  us  in  the  detailed  interpretation. 
Abide  from  the  fact  that  it  is  nocturnal  rambling, 
that  delivers  the  thoughtless,  heedless  and  idling 
youth  into  the  hands  of  temptation  (ver.  '.)),  and 
HHide  from  the  otlier  significant  feature,  that  after 
a  first  brief  and  feeble  opposition  he  throws 
himself  suddenly  and  with  the  full  energy  of 
passion  into  his  self-sought  ruin  (ver.  2'J ;  comp, 
James  i.  15),  we  have  to  notice  here  chiefly  the 
important  part  played  by  the  luxuriius  and 
Havoi-y  feast  of  the  adulteress  as  a  cooperating 
factor  in  the  allurement  of  the  self-indulgent 
youth  (see  ver.  14  sq. ).  It  is  surely  not  a  feature 
purely  incidental,  wittiout  deeper  significance  or 
design,  that  this  meal  is  referred  to  as  preceding 
the  central  and  chief  sin;  for,  that  the  tickling 
of  the  palate  with  stimulating  meats  and  drinks 
prepares  the  way  for  lust  and  serves  powerfully 
to  excite  sexual  desire,  is  an  old  and  universal 
observation,  con»p.  Ex.  xxxii.  6  (1  Cor.  .x.  17). 
"The  people  sat  ilown  to  e.at  and  to  drink,  and 
ro.se  up  to  play:"  as  also  similar  passages  from 
classical  authors,  »?.  ^f.  Euripidks,  Alceslis,  788; 
Plactus,  Miles  qlorinsus,  HI.,  1,  83;  Abrian. 
Anab.  Alex.,  II.,  '),  4  ;  and  the  well-known  Roman 
proverb  from  Tekence  (Eunuch.,  IV.,  .5.  tj  ;  comp. 
Appui..,  Attium.,  If.,  11),  "Sine  Cerere  el  Libera 
friijel  Venus"  [without  Ceres  (food)  and  Bacchus 
(wine)  Venus  (loye)  is  cold} ;  and  finally  Tkbtul- 


LiAN,  dejejuii.  adv.  Psychicos,  c.  1:  "Lust  without 
gluttony  would  indeed  be  deemed  a  monstrosity, 
the  two  being  so  united  and  conjoined  that,  if  they 
could  by  any  means  be  parted,  the  sexual  parts 
would  first  refuse  to  be  attached  to  the  belly. 
Consider  the  body ;  the  region  is  one,  and  the  or- 
der of  the  vices  conforms  to  the  arrangement  of 
the  members  ;  first  the  belly,  and  all  other  sensual- 
ity is  built  immediately  upon  gluttony;  through 
indulgence  in  eating  sensual  desire  ensues,"  elc. 

In  tbe  horailetic  treatment  we  are  naturally 
not  to  dwell  too  long  upon  these  details,  lesf  the 
entire  impression  produced  by  the  picture  of  the 
young  man  ensnared  by  the  adulteress  be  unduly 
weakened.  An  analysis  of  the  chapter  into 
several  texts  for  sermons  is  inadmissible  on  ac- 
count of  the  closely  compacted  unity  of  the  action. 
.•Vt  tbe  most,  the  five  introductory  verses  may  be 
separated  as  a  special  text  (comp.  Starke)  ;  yet 
even  these  would  better  be  connected  closely  with 
the  whole,  and  all  the  more  since  they  conform 
very  nearly  in  expression  and  contents  to  similar 
introductory  paragraphs  of  a  somewhat  general 
nature,  of  which  there  have  already  been  several 
(see  exeget.  notes,  No.  2). 

The  homily  that  should  comprehend  the  entire 
chapter  might  therefore  present  some  such  theme 
as  this:  How  the  dtntf/n's  frovi  lemptntion  to  nn- 
chantily  are  to  be  eacappd.  Answer:  1)  By  avoid- 
ing idleness  as  the  beginning  of  all  vice  (ver.  (>, 
sq.);  2)  By  shunning  all  works  of  darkness 
(ver.  9)  ;  3)  By  subduing  the  sensual  nature,  and 
eradicating  even  the  minor  degrees  of  evil  appe- 
tite (ver.  14  sq. );  4)  By  the  serious  reflection, 
that  yielding  to  the  voice  of  temptation  is  the 
certain  beginning  of  an  utter  fall  from  the  grace 
of  God,  and  of  eternal  ruin  (vers.  21,  27). — ■ 
Comp.  Stakke:  Sin  is  like  a  highway  robber, 
tlnit  at  first  joins  our  company  in  an  altogether 
friendly  way,  and  seeks  to  mislead  us  from  the 
right  path,  that  it  may  afterwards  slay  us  (Rom. 
vii.  11)  — Im.aginary  pleasure  and  freedom  in  the 
service  of  sin  are  like  gilded  chains  with  which 
Satan  binds  men.  Though  the  tempter  is  deeply 
guilty,  he  who  suffers  himself  to  be  tempted  is 
not  for  that  reason  excused.  Let  every  one  there- 
fore flee  from  sin  as  from  a  serpent  (Ecclesiast. 
xxi.  2.1. — Comp.  M.  Geier:  Be  not  moved  by  the 
flattering  enticements  of  the  harlot,  the  world, 
false  teachers  (that  betray  into  spiritual  adultery 
and  abandonment  of  God),  or  of  Satan  himself. 
Close  thine  ears  against  all  this,  /.  e.  refuse  in 
genuine  Christian  simplicity  and  faithful  love  to 
the  Lord  to  hearken  to  any  solicitation  to  diso- 
bedience. Follow  not  Eve's  example,  but  Jo- 
seph's. Gen.  xxxix.  8,  etc. — [Trapp  :  (ver.  0) 
Foolish  men  think  to  hide  themselves  from  God 
by  hiding  God  from  themselves. — (Ver.  22).  Fair 
words  make  fools  fain]. 


94  THE  PROVERBS  OF  SOLOMON. 


Third  Oronp  of  Admonitory  or  Proverbial  Discoarse*. 

Chap.  VIII.  1— IX.  18. 

14.  A  second  public  discourse  of  wisdom  persoiufied. 

Chap.  VIII.  1-36. 

a)  The  richness  of  her  gifts. 

(Vers.  1-21.) 

1  Doth  not  wisdom  cry  aloud, 

and  understanding  lift  up  her  voice? 

2  Upon  the  top  of  the  high  places,  by  the  way, 
in  the  midst  of  the  way  she  placeth  herself. 

3  By  the  side  of  the  gates,  at  the  exit  from  the  city, 
at  the  entrance  to  its  doors  she  calleth  aloud : 

4  "  To  you,  ye  men,  I  call, 

and  my  voice  is  to  the  sons  of  men ! 

5  Learn  wisdom,  O  ye  simple  ones, 

and  ye  fools,  be  of  an  understanding  heart ! 

6  Hear,  for  I  speak  plain  things, 

and  the  utterances  of  my  lips  are  right  things ; 

7  for  my  mouth  meditateth  truth, 

and  wickedness  is  an  abomination  to  my  lips. 

8  All  the  words  of  my  mouth  are  right, 
there  is  nothing  crooked  or  false  in  them  ; 

9  they  are  all  right  to  the  man  of  understanding, 
and  plain  to  them  that  have  attained  knowledge. 

10  Receive  my  instruction  and  not  silver, 
and  knowledge  rather  than  choice  gold  I 

1 1  For  wisdom  is  better  than  pearls, 
and  no  precious  things  equal  her. 

12  I,  wisdom,  dwell  with  prudence, 

and  find  out  knowledge  of  sagacious  counsels. 

13  The  fear  of  Jehovah  is  to  hate  evil, 
pride,  arrogance  and  an  evil  way, 
and  a  deceitful  mouth  do  I  hate. 

14  Counsel  is  mine,  and  reflection  ; 

I  am  understanding  ;  I  have  strength. 

15  By  me  kings  reign 

and  rulers  govern  justly. 

16  By  me  princes  rule 

and  nobles,  all  the  judges  of  the  earth. 

17  I  love  them  that  love  me, 

and  they  that  seek  me  find  me. 

18  Riches  and  honour  are  with  me, 
increasing  riches  and  righteousness. 

19  Better  is  my  fruit  than  the  purest,  finest  gold, 
and  my  revenue  than  choice  silver. 

20  In  the  way  of  righteousness  do  I  walk, 
in  the  midst  of  the  paths  of  justice, 

21  to  ensure  abundance  to  those  that  love  me, 
and  to  fill  their  treasuries. 


CHAP.  VIII.  1-36.  i»6 


b)  The  origin  of  her  nature  in  God. 
(Vers.  22-31.) 

22  Jehovah  created  me  as  beginning  of  his  way, 
before  his  works  of  old. 

23  From  everlasting  was  I  set  up, 

from  the  beginning,  before  the  foundation  of  the  earth. 

24  When  there  were  as  yet  no  floods  was  I  brought  forth, 
when  there  were  no  lountains  abounding  with  water. 

25  Before  the  mountains  were  settled, 
before  the  hills  was  I  brought  forth  ; 

26  while  as  yet  he  had  not  made  land  and  plains 
and  the  first  clods  of  the  earth. 

27  When  he  prepared  the  heavens  I  was  there, 

when  he  stretched  out  the  firmament  over  the  deep ; 

28  when  he  established  the  clouds  above, 

when  the  fountains  of  the  deep  raged  loudly ; 

29  when  he  set  to  the  sea  its  bounds, 

that  the  waters  should  not  pass  its  border; 

when  he  settled  the  foundation  pillars  of  the  earth ; 

30  then  was  I  at  his  side  as  director  of  the  work, 
and  was  delighted  day  by  day, 

rejoicing  before  him  continually, 

31  rejoicing  in  his  earth, 

and  my  delight  did  I  find  in  the  sons  of  men. 

h 
c)  The  blessing  that  flows  from  the  poBseBsion  of  her. 

(Vers.  32-36.) 

32  And  now,  ye  children,  hearken  unto  me : 
Blessed  are  they  that  keep  my  ways! 

33  Hear  instruction,  and  be  wise, 
and  be  not  rebellious. 

34  Blessed  is  the  man  that  heareth  me, 
watching  daily  at  my  gates, 
waiting  at  the  posts  of  my  doors ! 

35  For  whosoever  findeth  me  findeth  life 
and  obtaineth  favor  from  Jehovah  ; 

36  and  whosoever  sinneth  against  me  wrongeth  his  own  soul : 
all  they  that  hate  me  love  death." 

GRAMMATICAL   AND   CRITICAL. 

Ver.  2.  ri^3=r3,  in  tht  midst,  is  an  Ar:imaic  idiom,  occurring  also  in  Ezebiel  xli.  9.  — A. 

Ver. 3.  As  to  the  form  Hi'lp  comp.  i.  20.    [Bott.  929,  6.— A] 

Ver.  6.  Instead  of  31  ^y27\  [understand  ye  in  heart,  "  be  ye  of  an  understanding  heart,"  E.  V.],we  should  probably 
read  with  the  LXX  [eVfleo-^e  wapStai'J,  Vul.c.,  Arnolpi  and  HiTZio  2  7  IJ'jn,  direct  your  heart,  i.  €.,  exert  your  under- 
standing, appUcaU  animum.    Cump.  |13J    ^S,  Ps.  Ivii.  8 ;  and  also  1  Sam.  Tii.  3  ;  Job  xi.  13 ;  and  to  illustrate  the  use  of  s'l 

in  the  sense  of  the  understanding,  the  reason,  comp.  seyeral  other  passages  in  the  Proverbs,  especially  xv.  32 ;  it»ii.  Ifl: 
xix.  8. 

Ver.  6.  C'l'JJ.     [An  illustration  of  the  principle  that  "single  adjectives  describing  what  is  pre-eminent  or  etrikini; 

appear  in  the  more  elevated  style,  raised  aa  it  were  to  personality,  and  are  therefore  put  in  the  masc,  nlural :"  see  BiJTTCHER. 
{707,2.-A.]  , 

Ter.  13.    HNJI^,  [an  infinitive  of  a  verb  N7  having  the  feminine  termination  of  the  verbs  n? ;  see  BiJTT.,  J  10S3, 13.— A.  J. 

DnX  [regularly  3n!<X.— after  the  rejection  of  one  of  the  weak  consonants,  the  vowel  is  "assimilated  "  fr-un  the 
Initial  vowel  of  the  neighboring  form  "3nS;  for  examples  of  the  normal  modification,  3nS.  with  and  without  siiBlitcs, 
•ee  Mai.  i.  2;  Hos.  xi.  1 ;  xlv.  5:  Ps.  cxix.  167.— BijtT.,  §425,  A.— A.] 

'JJKSp',  [an  example  of  the  retention  of  the  fuller  form  of  the  plural  ending  with  weakened  vowel  and  tonelesi 
«ufflx;'see  PBtt.,  |  1047,/.— A.J 


THE  PROVERBS  OF  SOLOMON. 


Ver.  24.  H^J'VD.    "With  this  fem.  plural  form  there  occurs  in  an  isolated  instaDce,  Pe.  civ.  10  [together  with  four 

others  of  construct  and  suffix  formd],  the  masculine  D*y^*0  i  for  which  reason  the  masc.  of  the  adjective  ^133J  is  the 

less  striking  (Bebtheau). 

Ver.  26.  [Perfect  lense  with  D1t3  in  the  sense  of  a  Pluperfect.     Bott.,  §  947,  c— A.] 

Ver.  29.  [.n3>"    n'?!.     Imperfect  with  xSi  '■"^"S"  °' *''''°P'^^'^- ^"''j-' "*""'**>"  ^-    Bott.,  J  949,  J  2.— A.] 
Ver.  29.  ip.in2  stands  either  for  'lpn3,  or  as  Hlizio  perhaps  more  correctly  assumes  for  the  Poal  form  1ppin3. 
[BiiTTCHER  prefers  the  first  of  these  explanations,  citing  this  as  an   exam|)le  of  usage  varying  in  certain  words,  and  sug, 
gesting  as  a  reason  for  the  adoption  of  the  fuller  form  in  this  case,  correapoudeiico  with  iOW2  in  the  first  clause.    See 

{J  766, 71,  and  1147.— A.] 


EXEGETICAL. 

1.  Preliminary  Remark.  From  the  preceding 
larger  group  of  admonitory  discourses  (cliap.  iv.- 
vii.),  that  now  before  us,  comprising  only  chap, 
viii.  and  ix.,  is  distinguished  chiefly  by  the  fact 
that  it  returns  to  the  representation,  which  has 
already  been  made  in  chapters  i.-iii.  of  Wisdom 
as  a  person.  And  this  is  so  done  that  the  two 
features  of  the  representation  which  there  ap- 
peared separately  ;  the  exhibition -of  Wisdom  as 
a  public  preacher  (i.  20-33),  and  as  a  divine 
agent  In  the  creation  of  the  world  (iii.  19-26), 
are  now  combined  in  one  whole.  Here  Wisdom 
appearing  as  a  preacher  herself  testifies  to  the 
aid  which  she  rendered  God  at  the  creation  (viii. 
22  sq.).  Besides  tliis  point  of  contact  with  the 
first  main  group,  we  may  also  direct  attention  to 
the  mention  of  the  fear  of  God  as  a  disposition  in 
the  most  intimate  alliance,  and  even  identical 
with  wisdom  (viii.  13)  ;  this  also  is  common  to 
the  division  before  us  and  the  first;  for  only  in 
chapters  i.-iii.  (see  i.  7;  i.  29;  ii.  5;  iii.  7)  was 
any  express  utterance  given  to  this  form  of  the 
Hhokmah  doctrine.  The  middle  group  (chap, 
iv.-vii.)  nowhere  contains  the  expression  "the 
fear  of  Jehovah."  There  are  however  continu- 
ally coming  to  view  many  conned  ions  between 
the  second  and  third  groups  ;  especially  the  plu- 
ral address  "ye  children,"  repeated  in  the  dis- 
course of  the  personal  Wisdom  (viii.  32)  from 
chap.  iv.  1 ;  v.  7 ;  vii.  24  (see  above,  p.  95). 
Observe  also  the  representation  of  Folly  personi- 
fied, as  a  counterpart  to  Wisdom  (chap.  ix.  IS- 
IS), appearing  as  an  adulteress  of  mien  and 
bearing  quite  like  the  adulterous  woman  of  chap, 
vii.  who  is  as  it  were  exhibited  here,  "  developed 
into  a  more  comprehensive  character"  (comp. 
HiTzio,  p.  09). ^Furthermore  this  last  section  of 
the  first  main  division  of  the  Book  of  Proverbs 
consists  of  only  two  discourses  of  unequal  length, 
chapters  viii.  and  ix.  each  of  which,  however,  in 
(urn  includes  several  subdivisions  clearly  distin- 
guishable,— chap,  viii.,  comprising  the  three  that 
have  been  given  above,  and  chap.  ix.  the  two  pa- 
rallel delineations  of  the  personal  Wisdom  (vers. 
1-12)  and  Folly  personified  (vers.  13-18). — The 
unequal  length  of  the  two  discourses  HiTiir. 
seeks  to  a  certain  extent  to  remove  by  striking 
out  from  chap.  viii.  a  large  number  of  verses, 
sixteen,  and  from  ch.ap.  ix.  a  smaller  number, 
six,  as  spurious  additions  by  a  later  hand.  His 
grounds  of  distrust  are,  however,  here  again  of 
a  purely  subjective  kind,  and  do  not  present  for 
a  single  one  of  the  passages  in  question  any  reli- 
able evidence  of  their  spurious  character,  as  we 
shall  hereafter  have  occasion  to  sliow  in  detail. 

2.  Vers.  1-3.  Doth  not  wisdom  cry  aloud? 


This  form  of  interrogation  (with  tOri)  which 
expects  as  its  answer  an  assenting  and  emphatic 
"Yes,  truly  !"  points  to  the  fact  clearly  brought 
to  view  in  all  that  has  preceded,  that  wisdom 
bears  an  unceasing  witness  in  her  own  behalf  in 
the  life  of  men. 

Ver.  2.  Upon  the  top  of  the  high  places 
by  the  v?ay,  in  order  that  those  who  pass  along 
by  the  way  may  observe  her.  In  the  midst 
of  the  iway.  This  Aramaic  idiom  gives  no  oc- 
casion for  pronouncing  the  passage  spurious 
(contrary  to  the  view  of  Hitzig,  who  furthermore 
takes  exception  to  the  allusion  to  "  high  places  " 
in  the  1st  clause,  and  therefore  summarily  pro- 
nounces the  entire  2d  verse  interpolated).  Um- 
BREiT  translates  "  at  the  house  where  roads 
cross,"  and  interprets,  not  indeed  of  an  inn  lo- 
cated at  cross-roads  (as  Doderlein  does),  but 
still  of  a  house  situated  at  the  junction  of  several 
streets.  But  these  "ways"  are  roads,  solitary 
paths,  not  streets  in  the  city,  and  the  delineation 
proceeds  in  such  an  order  as  to  exhibit  Wisdom 
first,  in  ver.  2,  as  a  preacher  in  the  open  country, 
in  grove  and  field,  on  mountains  and  plains,  and 
then  in  ver.  3  to  describe  her  public  harangues 
in  the  cities,  and  in  the  tumult  of  the  multitudes. 
The  condition  therefore  is  unlike  both  to  that 
presented  in  i.  20,  21,  and  to  that  in  ix.  13,  where 
in  both  cases  the  interior  of  a  city  alone  furnishes 
the  scene  for  Wisdom's  activity  as  a  preacher. 

Ver.  3.  At  the  exit  from  the  city,  literally 
"  towards  the  mouth  of  the  city,"  i.  e.,  standing 
at  the  gate  and  facing  the  streetB  which  centre 
there. — At  the  entrance  to  its  doors,  (comp. 
i.  21),  i.  e.,  standing  on  the  farther  (outer)  side 
of  tho  gateway. 

3.  Vers.  -1-11.  This  more  general  introduction 
to  Wisdom's  discourse,  with  the  addition  of  ver. 
12,  Hitzio  declares  spurious,  partly  on  account 
of  the  alleged  tautological  nature  of  vers.  6-9, 
giving  no  genuine  progress  to  the  thought, — 
partly  because  ver.  10  is  almost  identical  with 
viii.  19,  and  ver.  11  with  iii.  15, — and  lastly, 
partly  because  of  the  peculiar  form  D''ty''X  in 
ver.  4,  which  is  said  to  betray  a  later  date.  Yet 
this  very  form  is  found  also  in  Isa.  liii.  3,  and 
Ps.  cxli.  4,  for  both  of  which  passages  the  later 
origin  (in  the  exile,  or  even  after  the  exile)  is  in 
like  icanner  yet  to  be  established.  And  as  re- 
specls  the  alleged  tautologies  and  repetitions, 
similar  ones  occur  throughout  the  entire  Book 
of  Proverbs  (comp.  Inlrod.  |  12).  The  codices 
and  old  versions,  however,  know  nothing  what- 
ever of  the  absence  from  tlie  text  of  even  a  single 
one  of  these  verses. 

Ver.  5.  Learn  wisdom.  O  ye  simple  ones. 
Comp.  i.  4. — Ye  fools,  shovr  understanding. 
sec  ci'itical  note,  above. 


CHAP.  VIII.  1-36. 


97 


Ver.  6.  I  speak  plain  things.     The  word 

licre  translated  ■'  pliun  "  niiglit,  it  is  true,  desig- 
nate "noble,  princely  tbiug.s,"  (conip.  the  a£jivd 
of  the  LXX,  the  "res  magnie"  of  the  Vulg.,  etc.); 
[So  WoRDSw.,  H01.DEN,  N.  and  M.],  the  paral- 
lelism however  rentiers  more  natural  the  signifi- 
cation "plain,  evident"  (clara,  mani/est'a) ;  [So 
Stuart]  ;  comp.  a  similar  term  in  ver.  9.  This 
only  appropriate  sense  we  find  already  given  iu 
the  ChaMee  and  Syriac  versions. 

Ver.  7.  For  my  mouth  meditateth  truth, 
literally,  "my  palate,"  comp.  Song  Sol.  v.  1(5; 
Job  xxxi.  no.  The  functio.i  of  speech  docs  not. 
appear  to  be  here  immediately  associated  with 
the  palate,  but,  as  the  antithesis  in  the  2d  clause 
shows,  rather  the  inward  moulding  of  the  word 
as  yet  unspoken,  by  the  silent  working  of  the 
spirit, — the  reflective  consideration  which  pre- 
cedes speech. 

Ver.  8.  Right,  literally,  "in  righteousness." 
For  this  use  of  the  prepo-ition  employed  10  in- 
troduce the  predicate,  and  forming  as  it  were  the 
transition  to  the  3  esscniix,  compare  passages 
like  ProT.  xxiv.  5 ;  Ps.  xxix.  4,  and  Ew.\ld,  2 
L'17  f. 

Ver.  9.  Right  to  the  man  of  understand- 
ing .  .  .  plain  to  them  that  have  attained 
kno'wledge.  Slrai;/ht  and  plain  stand  cun- 
Iriisted  with  the  crookt:d  and  false  of  the  preceding 
verse.  [Tuapp:  "Plain  in  things  necessary  to 
salvation  ;  for  as  all  duties  so  all  truths  do  not 
concern  all  men.  God  doth  not  expect  or  re- 
quire that  every  man  should  be  a  doctor  in  the 
chair;  but  those  points  that  direct  to  duty  here 
and  salv:ition  hereafter,  are  clear,  express  and 
obvious  to  them  thatdesire  to  understand  them."] 

The  "  man  of  understanding  "  is  he  who  is  so 
wise  as  not  to  despise  the  words  of  wisdom,  who 
rather  duly  takes  them  to  heart.  "  They  that 
have  attained  knowledge,"  literally  "the  finders 
of  knowledge,"  are  those  who  have  made  pro- 
gress in  the  sphere  of  ethical  knowledge,  the 
"  knowing,"  the  mature  and  experienced.  Um- 
BREIT  incorrectly  interprets  "to  them  that  wish 
to  find  knowledge  ;"  the  participle  is  here  to  be 
taken  in  a  preteritive  sense;  comp.  Gen.  xix. 
11 :  Neh.  x.  29.  [Other  examples  may  be  found 
cited  by  15  ttcheu.  ^  997,  2,  II.] 

Ver.  10.  Receive  my  instruction  and  not 
silver,  i.  e.,  when  you  have  the  choice  prelVr 
my  instruction  to  silver.  There  is  therefore 
here  a  comparison  like  that  in  the  2d  clause,  only 
Boniowhat  otherwise  expressed. — Rather  than 
choice  gold.  Hitzio.  following  the  LXX  and 
Chald.,  "than  tried  gold."  Bui  IH^J  means 
"selected,  chosen,"  and  we  have  no  trace  else- 
where of  the  use  of  the  partic.  tn^J,  which  is 
indeed  similar  in  form  and  easily  substituted,  for 
the  designation  of  tncd  gold  (^lyjtia/oi^  dEihKi/^ao/ie- 
vov).  Comp.  besides  ver.  19,  and  in  the  forego- 
ing, iii.  14;   with  ver.  11  comp.  iii.  15. 

4.  Vers.  12-21.  I,  Wisdom,  dwell  ■with 
prudence.  That  Wisdom  who  is  speaking  here 
emphatically  calls  herself  by  name  is  doubtless 
to  be  explained  by  the  fact  that  only  just  before, 
in  ver.  11,  she  had  spoken  of  herself  in  the  Sd 
person.  Very  unwarrantably  Hitzig  infers  from 
this  circumstance  the  spuriousness  of  this  verse 
also. — The  "dwelling"   of  wisdom  "  with  pru- 


dence" expresses  a  confidential  or  friendly  rela- 
tion.— the  same  idea  which  is  elsewhere  indicated 
by  the  Hiphil  of  the  closely  related  verb  po  ; 
comp.  Ps.  cxxxix.  3  ;  Job  xxii.  21.  Inasmuch  aa 
the  verb  stands  here  with  the  simple  accusative 
of  the  noun,  without  the  prepositions  ordinarily 
signifying  "with"  (for  this  construction  comp.  e. 
17. .  Ps.  V.  6)  many  translated  "I inhabit  prudence" 
and  so  conceive  of  prudence  either  as  the  shel- 
tering roof  (as  e.  g.,  U.mbreit  explains),  or  as  a 
property  subject  to  the  disposal  of  prudence  (thus 
Bertheau)  ;  but  both  are  alike  harsh  and  inap- 
posite. Tbe  correct,  view  is  found  in  Ewald, 
HiT/.iQ,  Elstee,  the  last  of  whom  illustrates  the 
relation  of  wisdom  to  prudence  by  the  remark, 
"prudence  (Ha^^')  denotes  here  right  know- 
ledge in  special  eases,  in  conti-ast  with  the  mnro 
comprehensive  idea  of  intelligence  in  general; 
the  practical  realization  of  the  higher  principle 
of  knowledge  found  in  wisdom  (noDn)  " — And 

^      T  :  T  ' 

find  out  know^ledge  of  sagacious  counsels. 

"  To  find  out  knowledge  "  here  stands  for  "to 
know"  (comp.  Job  xxxii.  13);  the  expression 
as  a  whole  would  therefore  find  its  equivalent  in 
the  simpler  "and  know  sagacious  counsels" 
(ni^n  J'nXI).  Comp.  furthermore  the  notes  on 
i.  14.  ■ 

Ver.  13.  The  fear  of  Jehovah  is  to  hate 
evil.  Only  thus  far  is  the  1st  member  of  tliis 
ver.  to  be  carried;  the  following  exjiressions, 
"pride,"  "arrogance,"  and  "an  evil  way"  (li- 
terally, "way  of  evil  ")  are,  in  spite  of  the  pre- 
sent accentuation,  to  be  regarded  as  prefixed  ob- 
jects to  the  verb  "I  liate,"  so  that  the  meaning 
of  the  entire  verse  is  substantially  this;  "Inas- 
much as  the  fear  of  God,  this  beginning  of  all 
wisdom  (see  i.  7;  ix.  10)  comprises  within  itself 
as  a  distinguishing  characteristic  the  hatred  of 
evil,  I,  wisdom,  accordingly  hate  everything 
proud,  wicked  and  crafty."  (Comp.  Hitzio  on 
this  passage).  The  general  proposition  forming 
the  first  member  of  the  ver.,  which  naturally 
gives  us  no  exhaustive  definition  of  the  fear  of 
God,  but  only  a  description  of  it  by  one  of  its 
chief  characteristics  (comp.  Heb.  xi.  1),  is  there- 
fore, as  it  were,  the  major  premise,  from  which 
the  conclusion  is  drawn  that  forms  the  2d  and 
3d  members.  The  minor  premise,  however, 
which  might  have  had  some  such  form  as  the 
first  clause  of  chap.  ix.  10,  is  omitted;  the  rea- 
soning, as  it  here  stands,  taking  the  form  of  a 
lemma.  In  opposition  to  the  diverse  methods  of 
punctuating  and  interpreting,  such  as  are  found 
in  Umbreit,  Bertheau,  and  most  of  the  earlier 
commentators,  comp.  Hitzig  and  Elster  on  this 
passage. — For  the  expression  "mouth  of  deceit " 
or  "crafty  mouth"  comp.  ii.  12;   x.  31. 

Ver.  14  Hitzio  pronounces  an  addition  growing 
out  of  the  similar  passage  Job  xii.  13,  as  he  also 
explains  the  iwo  following  verses  as  "founded 
upon  the  reading  of  Isa.  xxxii.  1,"  and  condemns 
them.  But  the  accordance  with  these  other  pas- 
sages is  far  too  remote  and  partial  to  permit  us 
to  think  of  a  derivation  from  them.  In  the  case 
of  ver.  14  and  Job  xii.  13  we  might  more  readily 
think  of  the  converse  relation  of  dependence,  in 
case  one  must  at  all  maintain  any  such  relation 
as  existing,  which  seems  hardly  necessary.  For 
aa  respects  the  expressions  "wisdom,"    "  eoun- 


es 


THE  PROVERBS  OF  SOLOMON. 


f  el,"  '■  understanding,"  and  "  strength,"  which 
lire  brought  into  combination  in  these  verses, 
they  are  lound,  with  the  exception  of  the  second, 
combined  elsewhere,  especially  in  Isa.  xi.  2, 
where  they  are  adduced  quite  as  they  are  here, 
as  attributes  of  the  true  ruler.  The  instances 
of  paronomasia,  however,  in  vers.  15  and  16, 
("kings  are  kings,"  and  "rulers  rulers"),  were 
of  themselves  so  natural,  and  suggested  them- 
selves so  obviously,  that  neither  for  the  author  of 
our  verses  was  there  need  of  any  reading  of  Isa. 
xxxii.  1,  nor  for  Isaiah  of  any  recollection  of 
Prov.  viii.  15, 16,  to  give  occasion  for  the  employ- 
ment of  this  trope. — [Wordsw.  ;  Sound  wisdom, 
the  very  essence  of  things,  whence  they  derive 
tlioir  soundness  and  strength]. — I  am  under- 
Btanding,  I  have  (lit.  "mine  is")  strength. 
Tliis  change  in  the  pronouns  is  certainly  not  un- 
designed: "understanding"  is  to  be  exhibited  as 
one  with  wisdom,  "strength"  however  [i.e.,  true 
efficiency  or  energy),  as  a  possession,  or  more  pre- 
cisely a  result  of  wisdom,  just  as  previously  in 
the  Jirst  clause  "counsel"  and  "reflection" 
(comp.  with  respect  to  them  ii.  17)  are  named 
as  constant  products,  possessions,  or  attributes 
of  wisdom. 

Ver.  16.  And  nobles,  all  Judges  upon 
earth.  These  two  subjects,  attached  without  any 
copula  to  the  "princes"  of  the  1st  clause,  are 
plainly  intended  to  signify  that  all  possible  diverse 
classes  of  princes  or  rulers  derive  their  power 
from  the  celestial  wisdom  of  God  (comp.  the  simi- 
lar enumerations  in  Eph.  i.  21 ;  Col.  i.  16,  etc.). 
The  idea  that  this  proposition  can  hold  only  of  Just 
rulers,  owes  its  origin  doubtless  to  the  old  read- 
ing "judges  of  righteousness  "  (P^Jf)  instead 
of  "judges  of  the  earth"  (]'.7^.),  (found  in  Syr., 
Chald.,  Vulg.,  R.  NoRzi,  and  still  preferred  by 
BeFlTUEAU).  See  objections  to  this  mid  argu- 
ments in  support  of  the  iIa.soretic  texliu  HiTziG. 

Ver.  17.  I  love  them  that  love  me.  This 
conforms  to  the  pointed  text  ('SnS).  The  writ- 
ten text  (nonS),  "them  that  love  her  (Wis- 
dom) "  is  not  in  keeping  with  the  context,  seems 
to  have  been  occasioned  by  a  w.'indering  of  the 
transcriber's  eye  to  the  form  of  the  verb  follow- 
ing [which  although  a  peculiar  form  of  the  1st 
person — see  critical  note  above — might,  unpoint- 
ed, bo  mistaken  for  a  form  of  the  od  person],  and 
has  therel'ore  with  abundant  reason  been  rejected 
by  all  the  old  versions,  several  MSS.,  and  by 
most  of  the  recent  interpreters  (Umbeeii',  Ewaid, 
Elster,  and  Hitzig). — VVith  the  2d  clause  of  ver. 
17,  comp.  i.  28. 

Ver  18.  Comp.  iii.  16. — Increasing  riches. 
This  is  probably  the  meaning  which,  with 
Hnzio,  we  should  adopt  (growing  means, 
"  widisend  Vermorjen") ;  for  the  common  render- 
ing, "old"  or  "durable  "  riches,  seems  less  ap- 
propriate, since  the  old  is  by  no  means  necessarily 
the  sound  and  permanent.  Comp.  rather,  with 
reference  to  the  idea  of  a  steadily  growing  or 
accuiiiulaliug  wealth,  Ps.  Ixii.  10. — And  right- 
eousness. Wliat  this  here  signifies  is  more 
fully  explained  in  the  first  clause  of  ver.  20. 

Ver.  li).  Better  is  my  fruit,  comp.  the  re- 
presentation of  wisdom  as  the  tree  of  life  in 
chaj).  iii.  18,  and  to  illustrate  the  "purest,  ftncst 


gold"  (in  Hebrew  properly  two  synonymous  ex- 
pressions for  the  idea  of  "fine  gold,"  comp.  Ps. 
xix.  1 1 ;  xxi.  4 ;  Song  Sol.  v.  1 1 )  compare  iii.  14. 
Ver.  21.  To  ensure  abundance  to  those 
that  love  me.  The  word  here  translated 
"  abundance  "  [^^)  must  here  necessarily  be  a 
substantive,  of  similar  import  with  a  derived 
form  (D'CZ-in)  occurring  in  ii.  7,  and  substantially 
equivalent  to  the  inrap^i^  of  the  LXX  and  the 
nhaia  of  the  Venetian  version.  For  the  verb 
"to  ensure  "  plainly  requires  an  object,  and  the 
position  of  this  noun  at  the  end  of  the  clause 
shows  that  this  is  precisely  the  object  governed 
by  the  verb.  Moreover,  if  Hitzig's  conception 
of  the  expression  as  an  impersonal  verb  in  the 
sense  of  prxsto  est,  it  is  at  my  command,  ("I 
have  it  ")  were  correct,  we  ought  rather  to  have 

a  pronominal  object  ('y  C'.',  "there  is  to  me"). 
The  verse  as  a  whole,  therefore,  forms  a  conclu- 
sion to  the  preceding,  setting  forth  the  object  of 
Wisdom's  walking  in  paths  of  righteousness  as 
described  in  ver.  20;  in  other  words,  what  result 
follows  from  such  a  course  to  her  friends  and 
attendants.  Comp.  Bertheau  on  this  passage. 
After  ver.  21  the  LXX  has  the  words,  "  If  I 
declare  to  you  the  things  that  occur  day  by 
day,  I  will  remember  to  enumerate  the  things 
that  are  from  eternity"  [tnv  ai'ayyei?u  vfiiv  ra 
Ka^'  jjiikpnv  yivdfieva,  fivTipovcvcD  ra  ff  alijvoc 
dpt'S/if/aai'].  This  addition  is  evidently  designed 
to  prep.are  the  way  for  the  subsequent  descrip- 
tion of  the  antemundane  origin  and  working  of 
Wisdom ;  it  appears,  however,  as  ill  adapted  to 
this  as  to  any  possible  place  either  at  the  begin- 
ning of  the  chapter,  such  as  Jaeger  proposes  to  as- 
sign it  [Obscrvatt.,  p.  63),  or  again  before  ver.  10, 
where  Hitzio  would  be  disposed  to  transfer  it. 
5.  Vers.  22-26.  In  this  delineation  of  the 
divine  origin  of  the  personal  Wisdom,  the  first 
half  directs  attention  first  to  her  existence  before 
time,  or  her  creation  as  the  first  of  all  created 
things. — Jehovah  created  me  as  the  begin- 
ning of  his  course.  Thus  versions  as  old  as 
the  LXX  (iKriof).  Chald.,  Syriac,  with  most  of 
the  modern  commentators; — while  the  exegesis  of 
the  ancient  church  from  the  time  of  the  Arian 
controversy  judged  itself  coniptUed  to  render 
the  verb  in  the  sense  of  possfdit  me  (Vulg.),  or 
enrr/caTo  (thus  the  Vers.  Venet.  and  even  Aquila): 
and  this  turn  of  expression  was  given,  that  the 
idea  of  a  creation  of  eternal  Wisdom,  or  what 
was  equivalent,  of  the  personal  Word  of  God, 
might  be  excluded.  But  against  the  rendering, 
"Jehovah  possessed  me,"  may  be  adduced,  1) 
the  fact  that  the  verb  (HJp)  does  not  signify 
simply  "to  possess,"  but  "lo  attain  to  the  pos- 
session," "  to  acquire,"  which  latter  signification 
would  find  here  a  poor  application  ;  2)  the  fact 
thattheadjunct  of  the  verb  (13'^^  Tt'^t';!)  agrees 
better  with  the  idea  of  creating  than  that  of 
possessing;  3)  that  the  double  mention  of  Wis- 
dom's "being  horn,"  in  vers.  24.  25,  and  not 
less  the  expression  in  ver.  23,  "I  was  set  up" 
("or  wrought  out"),  corresponds  belter  with  the 
idea  of  a  creation  than  with  that  of  possessing 
or  having ;  and  4)  that  the  parallel  passages. 
Ecclesiast.  i.  4,  9  ;   xxiv.  8,   which  are  evidently 


CHAP.  VIII.  1-36. 


99 


formed  on  the  model  of  that  before  us,  also  em- 
ploy the  verb  Kri^eiv  (create),  and  not  some  such 
as  Ixetv  or  KeiiT?/ai)ai  (have  or  possess).  Even 
thouo'h  accordingly  the  personal  Wisdom  is  re- 
presented as  one  created  at  the  beginning  of  the 
divine  activity,  not  begotten,  as  a  Knaiia,  ov 
yii'vr/ua,  si  ill  we  may  by  no  means  draw  from 
this  the  conclusion  of  the  correctness  of  the 
well-known  Arian  dogma  that  the  Son  of  God  is 
the  first  creation  of  God.  For  the  delineations 
of  the  whole  passage  before  us  are  of  a  poetical 
nature,  and  are  not  adapted  to  a  direct  applica- 
tion in  forming  dogmatic  conceptions ;  and  the 
personal  Wisdom  of  our  didactic  poem  is  by  no 
means  simply  identical  with  the  Logos,  or  the 
Son  of  God.  Comp.  the  Doctrinal  notes.  — 
"The  beginning  of  His  way"  is  a  second  accu- 
sative depending  on  the  verb;  "as  beginning  or 
first  fruit  of  His  way,"  i.  e.  His  activity.  His 
creative  efficiency.  His  self- revelation.  Instead 
of  the  singular,  "His  way,"  we  ought  perhaps, 
with  the  LXX,  the  Vulgate,  and  many  recent 
expositors,  especially  Hitzig,  to  read  in  the 
plural  "His  ways"  (Oil);  the  parallel  expres- 
sion "before  His  works"  seems  to  spe.ak  de- 
cidedly for  this  reading. — Before   his  ^^orks. 

The  word  here  translated  "works"  (D'7>'30) 
occurs  only  here;  yet  comp.  the  corresponding 
feminine  form  in  Ps.  xlvi.  9  (niS^'SD).  The 
word  translated  "before"  (Dip)  Hitzio  regards 
as  also  a  substantive,  synonymous  with  "begin- 
ning "  (n't^XT),  and  therefore  translates  "  as 
foremost  of  His  works  "  Yet  the  conception  of 
it  as  a  preposition  is  favured  by  the  usage  of  the 
0.  T.  elsewhere. — Of  old  liXO),  long  ago,  liter- 
ally, "from  long  ago,"  comp    Ps.  xciii.  2. 

Ver.  2.3.  From  eternity.  It  seems  neces- 
sary, with  the  expositors  of  the  early  church 
and  many  of  recent  times,  such  as  Umbi'.eit, 
Bf;RTHEAD,  Elster,  (Ic,  to  regard  thi.s  difficult 
verb  which  follows  as  a  Niphal  from  ^DJ,  and 
therefore  to  transhate  it  "I  was  anointed,"  t.  e. 
consecrated  to  a  priestly  royalty ;  comp.  the  ' 
ordinila  sum  of  the  Vulgate.  But  the  verb  is  not 
elsewhere  used  in  this  conjugation  ;  and  the  par- 
allelism with  ver.  22,  as  well  as  with  those  fol- 
lowing, calls  for  a,  verb  having  some  such  mean- 
ing as  "  establish,  create,  call  into  being."  It 
seems  therefore  needful  to  read  with  the  LXX, 
"I  was  established"  (^■^^D1J="  jiJf/ieA/ucrev^e"), 
or,  which  would  be  better  advised,  so  to  inter- 
pret the  form  in  the  text  as  to  give  the  idea  of 
a  being  created,  or  something  equivalent.  To 
this  end  we  may  either  translate,  with  the  Versio 
Veneta,  comparing  Ecclesiastic.  1.  9  (fff^ffv 
avTf)v),  Ki:xvuai,  "  1  was  poured  forth,"  or  which 
is  on  the  whole  to  be  preferred,  with   Hitzig  we 

may  vary  the  punctuation  ('nilD:),  so  that  the 
expression  shall  stand  as  Perfect  Niphal,  of  the 
verb  ^DD,  and  have  the  signification  "I  was 
woven  or  wrought ;"  with  this  may  be  compared 
Ps.  cxxxix.  1.):  Isa.  xxxviii.  12. — From  the 
beginning,  from  the  foundation  of  the 
earth  "  From  the  beginning,"  ae  in  Isa. 
xiviii    16.     "The  foundation  of  the  earth,"  an 


expression  like  that  occurring  in  Isa.  xxiii.  7 
(yiX  riDTp),  denoting  the  earliest  primseval 
period,  the  time  of  the  beginning,  the  origin  of 
the  earth.  How  this  establishment  or  production 
of  Wisdom  "from  the  foundation  of  the  earth" 
is  to  be  understood,  namely,  in  the  sense  of  an 
existence  of  Wisdom  even  prior  to  the  earth 
(comp.  Ps.  xc.  2),  appears  from  the  three  follow- 
ing verses. 

Ver.  24.  When  there  were  as  yet  no 
floods.  Hitzig  regards  the  meniion  of  the 
waters  before  the  mountains  as  inappropriate, 
and  therefore  conjectures  that  the  verse  is  spuri- 
ous. As  though  in  Ps  civ.  6  and  Job  xxxviii.  8 
the  seas  were  not  mentioned  immediately  before 
the  earth  as  a  whole,  and  also  before  llie  moun- 
tains ! — Fountains  abounding  -virith  water. 
The  meaning  is,  doubtless,  tlie  springs  from 
which  the  floods  or  the  deep  broke  forth  ;  comp. 
Gen.  vii.  11,  and  below,  ver.  28. 

Ver.  2.5.  Before  themountains-wereasyet 
settled,  with  their  "roots  '  (Job  xxviii.  9)  in  the 
pliant  earth  ;  comp.  Job  xxxviii.  6,  where  mention 
is  made  of  the  settling  even  of  the  pillars  of  the 
earth  (in  the  infinite  space  of  the  heavens).  With 
the  second  clause  comp.  Ps.  xc.  2.  —  Land 
and  plains.  The  LXX  had  in  their  day  cor- 
rectly rendered  niXin  by  aoiKi'/Tovc  [uninhabita- 
ble places]  ;  these  are  "  unoccupied  commons  or 
plains,"  regions  lying  outside  the  occasionally 
occupied  land  (comp.  Job  v.  10). — The  first 
clods  of  the  earth.  Thus,  wiih  HiTztG,  are 
we  to  understand  this  expression,  and  not  "the 
sum  or  mass  of  the  clods  of  the  earth"  (Coc- 
CEics,  ScHULTESs.  Bektueau,  EiSTER,  e(c.);  and 
still  less  "the  first  men"  (Jarchi),  or  even 
"  man  as  born  of  the  earth"  (U.mbreit);  these 
last  interpretations  are  plainly  too  far-fetched. 

6.  Vers.  27-31.  From  the  aniemundane  exist- 
ence X){  Wisdom  the  poet  now  passes  over  to  the 
description  of  her  active  cooperation  in  the  crea- 
tion of  the  world.  The  same  progress  from  the 
pre-existence  to  the  world-creating  activity  of 
the  divine  Logos  is  found  in  sever.al  passages  of 
the  N.  T.,  especially  in  John  i.  l-»,  Col,  i.  1.5-16. 
— When  he  stretched  out  the  firmament 
over  the  deep,  i.  e.  when  He  fixed  the  vault 
of  heaven,  the  arch  of  heaven  (comp.  Gen.  i.  8; 
Job  xxii.  14),  over  the  waters  of  the  earth,  as  a 
bari^ier  between  the  upper  and  lower  waters 
(Gen.  i.  6;  Job  xxvi.  10).  Over  the  deep,  in 
the  Hebrew  literally  "  upon  the  surface  of  the 
deep,"  comp.  Gen.  i.  2. 

Ver.  28.  When  he  fixed  the  clouds 
above.  Literally.  "  when  He  made  firm,  made 
strong"  (iV3X2);  i.  e.  the  clouds  are,  as  in  Job 
xxvi.  8;  xxxviii.  37,  conceived  of  as  bags,  which 
only  in  case  they  are  suitably  secured  and  do 
not  burst,  prevent  the  mighty  outpouring  of  the 
upper  waters  upon  the  earth. — When  the 
fountains  of  the  deep  (see  ver.  24  above) 
raged  violently.  This  is  the  interpretation  to 
be  given,  with  Umbreit,  Winer,  Hitzig,  elc; 
for  the  verb  here  unquestionably  has  the  in- 
transitive meaning,  inralescere,  vehementer  agitari 
(comp.  in  Isa.  xliii.  16  the  "mighty  waters"). 
The  transitive  signification,  "when  He  made 
firm,  i.  e.  restrained,  bound  up"  (LXX;  most 
of  the  other  versions,   and   recent    interpreters 


100 


THE  PROVERBS  OF  SOLOMON. 


like  Elstee)  is  inadmiBsible  from  the  absence 
of  the  suffix  with  the  infinitive. 

Ver.  20.  When  he  set  to  the  sea  its 
bounds.  "Bound"  here  in  its  local  sense, 
limit,  barrier,  as  in  Jer.  v.  22;  substantially  the 
same  as  -'its  border"  (1"3)  in  the  2d  member. 
For  this  expression  (D'H  '3)  mouth  or  shore  of 
the  sea,  instead  of  the  phrase,  elsewhere  usual, 
"lip  of  the  sea"  (D'H  ^1317),  as  in  Gen.  xli.  3; 
comp.  Isa.  xix.  7 ;  and  for  the  description  of  the 
separation  between  the  sea  and  the  land  in 
general,  see  Gen.  i.  9,  10;  Ps.  xciv.  9. — When 
he  settled  the  foundation  pillars  of  the 
earth;  end  of  the  description  of  the  earth's 
creation,  comp.  Job  xxxviii.  (J. 

Ver.  30.  Then  was  I  at  his  side  as  direct- 
ress of  the  vTork.  This  noun,  derived  from  a 
verb  (|"5Xj  signifying  to  be  firm,  true,  reliable 
(and  also  liindred  to  ['3',  dexter,  "the  right 
hand,"  yet  not  to  be  regarded  as  Hoffmann 
talces  it,  Sclu-iflbeu-.,  I.  0.3,  us  an  infinitive  abso- 
lute used  adverbially,  but  necessarily  as  a  sub- 
stantive), denotes  like  the  parallel  form  found  in 
Song  Sol.  vii.  2,  "  arlifcx,  artist,  master  of  the 
work."  [So  WoKDSw.,  Hold.,  Mue.nsch.,  Notes; 
Stuart  translates  ■•confidant." — A.]  Comp. 
the  description,  undoubtedly  based  on  the  pas- 
sage before  us,  found  in  Wisdom  vii.  21 :  j?  ™i' 
TzavTuv  rf^^i'Znc  (7o0/a  ("wisdom  which  is  the 
worker  of  all  things")  ;  comp.  the  epithet  apuo- 
Cwna  (adapting)  in  the  LXX,  and  the  cuncia 
componens  of  the  Vulgate,  in  our  passage.  In 
opposition  to  the  rendering  of  JION  by  "  fos- 
ter-child, ff/u?nn!i.s,  nutri'cius"  (.\qi-ila,  ScnrL- 
TENS,  RosE.N.MnELLnR,  Elster)  may  be  urged 
first,  that  then  in  accordance  with  Lam.  iv.  6 
we  ought  to  point  p'3N,   [wliich   pointing   Bott- 

CHER  favors,  see  ^  fi'JO,  6  and  n.  1],  and  then, 
that  this  form  could  hardly  have  stood  in  the 
text  as  a  substantive  without  some  adjunct  de- 
fining it  more  closely.  The  verb  should  be 
rendered,  not  "then  became  I"  (Bertheau), 
but  "  then  was  I."  For  the  existence  of  wisdom 
before  the  world's  creation  and  at  the  time  of  the 
world's  creation  formed  the  principal  subject  of 
the  preceding  description,  and  not,  e.  g.,  her 
passing  from  previous  rest  to  more  active  rela- 
tions.— And  was  delighted  day  by  day. 
Literally,  "  I  was  delight  day  by  day."  This 
abstract  noun  plainly  stands  in  the  predicate 
quite  as  appropriately  as  the  parallel  term  in  the 
3d  clause  (the  participle  ^pO?"?)  "■"'^  aims  like 
this  expression  to  indicate  that  wisdom  enjoyed  and 
delighted  in  her  creative  activity.  For  the  idio- 
matic use  of  this  abstract  noun  comp.  e.  </.,  Ps. 
cix.  4  ("but  I  am  prayer");  also  notes  on  vii.  10 
above. — The  verse  following  then  declares  that 
this  her  delight  and  exultation  relates  particu- 
larly to  the  manifold  creatures  of  the  earth, 
chiefly  to  man.  The  creative  agency  and  control 
of  the  wisdom  of  God  in  (he  origin  of  the  earth 
and  its  inhabitants,  is  therefore  here  represented 
as  attended  and  sustaineil  by  the  heartiest  satis- 
faction in  the  natvtres  that  are  created,  especially 
in  man,  the  personal  image  of  Goil ;  and  this  is 
quite  in  harmony  with  the  "God  saw  that  it  was 
good"  of  the  six  days   of  creation    (Gen.  i.  10, 


12,  18,  31);  comp.  also  Wisdom  vii,  22,  27, 
29  sq.  A  reference  of  these  expressions  in  ver. 
31  to  any  period  subsequent  to  the  creation  (Um- 
ereit:  "  In  his  earth  do  I  now  delight  and  am 
the  joy  of  the  children  of  men,"  comp.  Mer- 
CERns  and  many  of  the  elder  interpreters,  and 
also  Luther),  is  suggested  by  nothing  in  the 
context,  and  is  rather  decidedly  at  variance  with 
the  connection.  Not  before  ver.  32  does  the 
author  with  "and  now"  return  from  the  past  to 
the  present.  When  Hitzig  feels  constrained 
to  strike  out  as  spurious  the  second  clause  of 
ver.  30  ("and  I  was  in  joy  of  heart  day  by 
d,ay"),  and  also  the  1st  clause  of  ver.  31  ("sport- 
ing in  His  earth"),  this  results  from  the  fact  that 
he  has  wholly  missed  the  progressive  character 
of  the  description,  which  gradually  descends 
from  God  and  His  seat  in  the  heavens  to  earth, 
and  more  specifically  to  the  human  race;  just 
as,  in  his  representation  which  shows  throughout 
a  peculiarly  external  and  mechanical  conception 
of  the  nature  of  wisdom,  he  maintains,  "The 
1st  clause  of  ver.  31  comes  into  contradiction 
with  the  first  of  ver.  30:  for  if  wisdom  is  near 
Jehovah  she  cannot  appropriately  be  at  the  same 
time  disporting  herself  on  the  earth  ! "  A 
mere  hasty  glance  at  the  later  representations 
of  the  nature  and  activity  of  the  hypostatic 
Wisdom,  like  Wisd.  vii.  8;  Ecclesiast.  xsiv.,  etc., 
might  have  convinced  Hitzig  of  the  superficial 
and  untenable  nature  of  such  a  view.  Yet  this 
is  in  truth  nothing  more  than  the  necessary  fruit 
of  his  entire  rationalistic  view  of  God  and  the 
world. 

7.  Vers.  32-36.  Concluding  admonition  and 
promise,  based  on  ver.  22-31  as  well  as  ver.  1-21. 
— Ver.  33.  Hear  instruction,  etc.  Hitzig 
would  have  this  whole  verse  stricken  out 
"because  it  has  no  rhythm,"  and  because  it 
comes  in  only  as  a  disturbing  element  between 
the  benedictions  in  ver.  32,  2d  clause,  and  ver. 
34.  But  the  lack  of  rhythm  that  is  asserted  rests 
on  the  conception  of  the  subjective  taste:  and 
the  position  between  two  benedictions  produces 
no  distraction  whatever;  all  the  more  since  to 
the  first  and  shorter  of  these  two  sentences  be- 
ginning with  "Blessed,"  a  corresponding  admo- 
nition had  been  prefixed,  ver.  32,  1st  clause.-^ 
And  be  not  rebellious.  Thus  with  Ujibreit, 
Elster,  etc.,  must  we  understand  the  prohibition 

without  a  grammatical  object  (1>'">3n  7N1).  To 
supply  from  the  1st  clause  the  idea  "instruc- 
tion "  is  unnecessary,  especially  since  the  intran- 
sitive "and  be  wise  "  had  been  interposed  as  the 
immediate  antithesis  to  the  verb  "  refuse,  or  ra- 
bel,"  For  the  etymology  and  signification  of 
this  verb  (i'"'3)  see,  furthermore,  notes  on:.  25. 
Ver.  84.  That  hearkeneth  to  me,  watch- 
ing, efc.     The  expression,   "  sr,  that   he  watch  ^ 

npiv'?)  like  the  following  pnrase  "so  that  hs 
keep,"  expresses  not  so  much  the  design  as  tha 
result  of  hearkening  to  wisdom  ;  these  expres- 
sions give,  as  it  were,  the  manner  of  this  heark- 
ening, and  thus  correspond  with  the  ablative  of 
the  gerund  in  Lutin,  or  with  the  pres.  participle 
(LX.\:  (ijpi'TvrJ)'  —  T7jfitjv). —For  whosoevei 
findeth  me,  findeth  life.  This  is  in  accord- 
ance  with  the  K'ri.     The  K'thibh   is  somewhai 


CHAP.  VIII.  1-36. 


101 


more  artificial,  "  for  the  finders  of  me  are  finders 
of  life,"  i.  c,  those  who  find  me,  they  find  life. 
One  may  choose  between  the  two  readings  which 
in  import  do  not  differ.  [Ruetschi  proposes 
(Stud.  u.  Krit,  Jan.  1868,  p.  134)  to  solve  the 
difficulty  in  another  way,  retaining  the  conso- 
nants of  the  K'thibh,  but  modifying  the  punctu- 
ation, so  that  the  two  forms  will  be  singular  and 
apparently  identical  ('K!fD},  the  second  being 
a  form  artificially  constructed  with  '"  as  a 
"union  vowel,"  (Ewald,  ^  211,  6,  1),  so  as  to 
secure  the  juxtaposition  of  two  forms  app:irently 
the  same. — A.]. — And  obtain  favor  from  Je- 
hovah. Literally  "and  draws  forth,"'  i.e., 
gains  for  himself,  harvests,  bears  away. 

Ver.  36.  And  \whosoeversinneth  against 
me.  Literally  "who  misseth  me"  in  contrast 
with  "  who  findeth  uie  "  in  ver.  3.5.  Comp.  Job 
V.  24;  Judges  xx.  111. — All  they  that  bate  me 
love  death.  Comp.  iv.  13,  22;  vii.  27,  and 
also  Ezek.  xviii.  31. 

DOCTRINAL   AND   ETHICAL. 

1.  For  a  correct  understanding  of  the  section 
before  us  two  things  in  general  are  to  be  ob- 
served; 1)  that  the  entire  discourse  is  poetical, 
and  that  therefore  the  personification  of  Wisdom 
which  forms  its  chief  subject  is  also  to  be  re- 
garded as  essentially,  and  in  the  first  instance, 
the  product  of  a  bold  poetical  sweep  of  thought, 
and  of  a  vivid  oriental  imagery;  2)  that,  how- 
'ever,  because  of  the  solemn  earnestness  and  pro- 
foundly religious  character  of  the  discourse,  its 
figurative  element  cannot  possibly  be  viewed  as 
the  mere  play  of  fancy:  or  an  empty  ringing  of 
phrases,  but  must  rather  every  where  stand  in 
more  or  less  exact  harmony  with  the  supersen- 
euous  truth  that  is  to  be  set  forth.  Wisdom, 
which  here  appears  personified,  as  the  principle 
of  the  world's  creation,  as  well  as  of  its  preser- 
vation and  government,  having  sprung  from  (jod 
himself,  and  being  absolutely  supernatural,  is  no 
unsubstantial  pbantom,  no  unreal  fiction  of  the 
fancy,  no  poetic  creation  without  an  underlying 
higher  reality.  It  is  rather  a  result  of  the  pro- 
foundest  religious  an'l  ethical  inquiry,  an  object 
of  the  purest  and  most  genuine  knowledge  of  di- 
vine things,  nay  a  product  of  divine  revelation — 
only  that  this  revelation  has  here  passed  through 
the  medium  of  a  poetic  conception  and  repre- 
sentation, and  for  that  very  reason  appears  in  its 
formal  relations  partially  reflected,  broken,  or 
inaccurately  exhibited.  It  is  really  thi-  free  po- 
etic form,  ideal  in  its  portraiture,  to  wliicli  must 
be  ch.arged  whatever  in  the  .statements  before  us 
is  partially  inadequate,  inconsistent,  and  not  di- 
rectly applicable  in  the  formation  of  dogmatic 
ideas.  The  substance,  which  is  easily  separable 
from  this  form,  bears  the  impress  of  tlie  most 
genuine  divinely  revealed  truth,  and  forms  one 
of  the  most  important  and  strongest  of  the  foun- 
dation pillars  of  Old  Testament  theology,  on 
which  the  theology  and  Christology  of  tlie  New 
Testament  is  reared,  the  doctrine  of  the  Trinity 
in  the  ancient  church,  and  indeed  the  whole  glo- 
rious structure  of  Christian  dogmatics. — Comp. 
Staui'ENMAier,  Die  Lehre  von  der  Idee,  pp.  31  sq., 
end  particularly  Nitzsch,   Ueber  die  weaentl.  Drei- 


einiffkeit  Gottes  (Letter  to  Lucke,  in  the  Slud.  und 
Krit.,  1841,  ii. ;  especially  pp.  310  sq.). 

2.  In  the  picture  of  wisdom  drawn  in  our  chap- 
ter tlic  two  conceptions  of  the  divine  wisdom,  and 
the  wisdom  of  the  creature,  or  of  the  celestial 
type  of  the  Hhokmah  and  its  earthly  and  human 
counterpart,  are  plainly  so  combined  that  they 
more  or  less  flow  into  each  other,  and  without  a 
clear  discrimination  of  their  difference  inter- 
change, (as  in  the  shorter  description  of  the  pro- 
tection and  blessing  going  forth  from  God's  crea- 
tive wisdom  for  those  who  honor  it, — chap.  iii. 
19-2(1).  That  wisdom  is  at  the  outset  introduced 
as  teaching  and  preaching  (vers.  1  sq.),  shows 
at  once  that  she  is  regarded  essentially  as  a  self- 
conscious  personal  being,  as  a  reflection  there- 
fore of  the  absolute  personality,  or  the  Godhead. 
And  even  within  the  first  section  (vers.  4-21), 
which  refers  in  the  first  instance  only  to  her  ma- 
nifestations in  the  moral  and  religious  life  of 
man,  several  features  suggest  the  supernatural 
in  her  nature  and  relations.  Thus  especiallj'  the 
predicates  "counsel,  understanding,  strength," 
(in  ver.  14)  with  which  she  is  endowed  as  the 
Messiah  is  in  Isa.  xi.  2.  So  also  the  allusion  to 
the  fact  that  she  imparts  to  and  preserves  for  the 
kings,  rulers,  princes,  and  judges  of  the  earth, 
all  their  power  (vers.  1.5,  16)  ;  and  finally,  with 
no  less  plainness,  the  declaration  that  she  "  lovea 
them  that  love  her,"  and  accordinglj'  shows  lier- 
self  to  be  the  dispenser  of  all  benefits  and  bles- 
sings to  her  faithful  ones  (ver.  16-21).  Of  a 
purely  earthly  and  creature  principle  all  this 
could  not  be  asserted.  It  is  plainly  not  an  ab- 
stract conception  of  moral  philosophy,  or  any  de- 
finition pertaining  to  the  moral  and  intellectual 
conduct  of  men,  that  is  thus  described,  but  some- 
thing higher,  a  nature  fundamentally  identical 
with  the  divine  providence,  the  activity  of  God 
in  preserving  and  ruling  the  world, — a  personal 
principle  belonging  to  God's  revelation  of  Him- 
self, which  is  not  essentially  different  from  the 
Logos  of  the  New  Testament  or  the  Son  of  God. 

This  conception  of  the  idea  of  a  superhuman 
wisdom,  which  determines  and  controls  with  ab- 
solute power  and  knowledge  the  destinies  of  our 
race,  conducts,  however,  immediately  to  the  pro- 
per and  hypostatic  representation  of  Wisdom  as 
an  emanation  from  God's  eternal  nature,  as  the 
partaker  and  mediator  in  His  absolutely  creative 
activity.  From  the  description  of  Wisdom  as  the 
mediating  principle  in  divine  Providence  (vers. 
14-21),  the  poet  passes  to  the  exhibition  of  her 
mediating  participation  in  the  creation  of  the* 
world,  and  in  this  connection  he  reveals  in  the 
same  act  tlie  deepest  sources  and  beginnings  of 
her  nature  (vers.  22-Sl ).  Wisdom  is,  it  is  true, 
also  a  creation  of  God,  but  one  coming  into  being 
before  all  other  creatures,  a  "  first  born  "  (ivpu- 
TdKTLnrov)  a  "beginning  of  the  creation  of  God  " 
[apxv  r^c  KTioeug  tqv  r^eov),  comp.  Rev.  iii.  14. 
And  for  that  very  reason  she  took  part  in  His 
work  of  creation;  she  was  not  merely  witness, 
but  helper  in  the  revelation  of  His  power  in  the 
primitive  creation  that  called  His  heavens  and 
earth  into  being.  She  maftifested  herself  as  the 
regulative  and  formative  principle,  who  in  those 
mighty  acts  of  creation  "rejoiced  before  Him," 
i.  «.,  developed  before  Him  in  free,  happy  action, 
as  it  were  in  joyous  sport  and  play,  her  infinitely 


lOti 


THE  PROVERBS  OF  SOLOMON. 


rich  life,  and  thus  produced  an  infinite  number 
and  variety  of  creature  forms.  This  creative  ac- 
tivity of  wisdom  found  however  its  end  and  its 
completion  in  the  creation  of  men  in  whom  she 
has  her  delight  in  an  altogetlier  pre-eminent  de- 
gree (ver.  31)  for  they  are  called  to  be  her  con- 
scious recipients,  and  under  her  enlightening  in- 
fluence to  grow  up  into  a  walk  in  holy  fellowship 
with  God.  Precisely  for  this  reason  the  posses- 
sion of  wisdom,  i.  e.,  in  the  first  instance  tliat 
comparative,  creative  wisdom  which  is  identical 
with  the  fear  of  God  and  righteousness,  is  the 
sura  of  all  that  can  be  recommended  to  man  as 
the  means  to  the  attainment  of  the  highest  tem- 
poral and  eternal  welfare.  For  tliis  relative 
wisdom  is  in  fact  nothing  but  the  reflection  and 
emanation  of  that  which  is  absolute.  It  is  the 
absolute  divine  wisdom  as  this  has  found  its  in- 
dividual reflection  in  the  life  of  individual  man, 
— the  eternal  wisdom  of  God  entering  into  the 
subjective  conditions  of  man,  and  so  becoming 
creaiural.  When  the  concluding  verses  of  the 
chapter  (vers.  32-30)  emphatically  advise  (he  ob- 
taining of  this  wisdom  which  has  thus  become 
mundane  and  human,  and  point  to  the  blessed 
consequences  of  its  possession,  they  seize  again 
upon  that  which  was  the  starting-point  in  the 
whole  admonition,  and  show  how  the  secondary 
wisdom  is  derived  from  the  primitive  and  con- 
ducts again  to  it,  how  the  same  holy  life-power 
infinite  in  its  perfection,  which  was  active  in  the 
first  creation  of  the  world  and  of  man,  must  also 
be  efiicieut  in  their  moral  recreation  .lud  their 
perfecting  after  God's  likeness.  Comp.  Stachk.n- 
M.\IER,  as  cited  above,  p.  38:  "The  eminence  of 
man  consists  not  merely  in  the  fact  that  wisdom 
comes  in  him  to  self-consciousness,  but  also  in 
the  fact  that  by  the  Creator  there  has  been  con- 
ferred upon  him  in  the  gift  of  freedom  the  power 
to  become  as  it  were  the  second  creator  of  his 
own  life  according  to  the  innate  divine  idea. 
This  idea  appears  therefore  now  a  practical  one: 
the  impulse  to  become  practical  existed  already 
in  its  living  energy,  or  was  this  very  energy  ; 
and  with  this  it  is  at  the  same  time  clear  that 
man  with  his  freedom  has  pre-eminently  a  prac- 
tical religious  and  moral  problem  set  before  him. 
Since  however  by  this  very  freedom  he  also  has 
it  in  bis  power  not  to  follow  his  destination,  and 
even  to  resist  it.  Wisdom  appeals  to  him  to  hear 
her  voice,  and  does  this  as  she  speaks  to  him 
both  from  within  and  from  without, — from  within 
by  ideas  (through  the  voice  of  reason  and  con- 
science), from  without,  through  divine  revelation 
in  which  absolute  wisdom  dwells." 

3.  This  representai  ion  of  wisdom  as  a  personal 
principle  mediating  between  God  and  man.  ex- 
isting in  God  as  the  prototype,  in  man  in  the  an- 
titype, plainly  stands  in  the  closest  relationship 
to  the  doctrine  of  the  Logos  in  the  New  Testa- 
ment.* 

*  Comp.  NiTZSCH  as  cited  above :  "  Do  you  aeo  here  no  triice 

of  a  "iivine  process  a  j^erul  of  Hn  ontotogical  selt-distiDCIion 
ill  liod?  For  ttiis  Wisdom  is  indeed  a'  first  God's  coinmiini- 
«atiou  localized  in  the  world,  particularly  in  man,  and  still 
more  especially  in  Israel.  Yet  it  will  tie  understood  aa  no 
mere  creature  liite  otliers,  no  angel,  no  dependent  power  or 
effect;  it  claims  in  lie  known  and  honored  in  its  divinity. 
Without  exhausting  the  idea  of  divinity  it  claims  to  lie  ftod 
of  tlod — ".Ti'hovah  created  me" — a  creation  wliicii  according 
to  the  connection  gi  k'ea  no  natural,  creatnrely  heing  liut 
has  a  significance  pliiinty  transcending  these  bounds,  tte.'" — 


The  connection,  it  is  true,  with  a  right  exege- 
sis of  the  main  points  involved  (see  notes  on  vera. 
22,  23,  and  30,  above),  does  not  reach  so  far  that 
wisdom  is  described  outright  as  a  child  of  God,  be- 
gotten in  eternity  and  "  anointed,"  i.  «. ,  solemnly 
consecrated  and  sealed, — and  so  is  attended  by 
those  characteristic  predicates  with  which  Christ 
describes  His  absolutely  unique  metaphysical 
relation  as  Son  to  God  (.John  x.  36;  v.  26  ;  xvii. 
5;  comp.  i.  1,  18).  And  yet  when  she  also  is 
declared  to  have  been  created  as  beginning  of  the 
ways  of  God,  there  are  surely  not  wanting  em- 
phatic intimations  that  her  character  is  abso- 
lutely above  that  of  creatures  in  both  respects, 
that  which  concerns  her  coming  into  being  be- 
fore all  creatures,  and  also  her  intimate  fellow- 
ship of  essence  and  of  life  with  God.  While  fur- 
thermore the  primaeval  consecration  to  be  a  ruler 
overall  things,  to  the  ranks  of  a  priestly  regal 
mediatorship  between  God  and  His  creation  is 
not  to  be  found  among  the  points  expressly  em- 
ph.asized  in  the  description  of  Wisdom,  yet  the 
way  in  which  she  is  described  in  vers.  14-16,  aa 
possessor  and  dispenser  of  all  sovereign  power 
and  wisdom,  reminds  us  distinctly  enough  of  the 
omnipotence  in  heaven  and  earth  that  is  given  to 
the  Son,  and  of  His  being  endowed  with  the  un- 
divided fulness  of  the  Divine  Messiah-Spirit, — 
which  Isaiah  in  his  day  pronounces  a  spirit  of 
all  wisdom  and  understanding,  all  counsel,  all 
strength,  knowledge,  and  holy  fear  (Isa.  xi.  2; 
comp.  John  iii  34;  Matth.  xxviii.  18).  And  al- 
though, finally,  the  name  "son"  or  "child"  is 
not  given  to  her,  and  the  "exultation"  in  the 
presence  of  God  at  the  time  of  His  creative  ac- 
tivity, cannot  fitly  be  conceived  of  as  the  intima- 
tion of  a  relation  in  any  way  like  that  existing 
between  a  sportive  favorite  child  and  his  father, 
still  the  appellation  "directress  of  the  work" 
characterizes  this  being  distinctly  enough  as  a 
personal  emanation  from  the  very  nature  of  God. 
And  a  mediatorial  participation  not  only  in  the 
creative,  but  also  in  the  redemptive  and  sancti- 
fying activity  of  God  is  suggested,  if  only  in  gen- 
tle intimation,  by  what  is  said  of  her  "delight  in 
the  sons  of  men."  To  these  points  of  correspon- 
dence which  are  presented  in  the  chief  individual 
features  of  the  picture  in  Prov.  viii.  22  sq.,  there 
may  be  added  sever.al  unmistakable  allusions  to 
our  chapter  found  in  the  New  Testament.  Among 
these  the  essential  identity  of  the  creative  wisdom 
of  God  that  is  here  described,  with  the  Logos  or 
tlie  pre-existent  Christ  stands  out  most  distinctly. 
When  our  Lord  in  Matth.  xi.  19  (Luke  vii.  35) 
and  probably  also  in  Luke  xi.  49  (comp.  Van 
OosTERZEE  on  this  passage)  designates  hiiuself  as 
the  "Wisdom  of  God,"  and  at  the  same  time 
speaks  of  "children  of  this  wisdom,"  meanitig 
by  this  the  men  who  are  subject  to  her  revealing 
and  enlightening  influence,  especially  the  Jcw.m, 
as  having  been  Divinely  intiuenced  by  law  and 
prophecy,  He  can  have  chosen  this  mode  of  des- 
ignating Himself  only  with  His  eye  upon  the 
Biblical  delineations  that  were  familiar  to  His 
hearers ;  and  to  these,  beside  EcclesiaslicUL 
xxiv.  and  Wisdom  vii.-ix.,  etc.,  the  passage  be- 

The  truth  of  this  representation  holds  also  ai  against  that 
which  VoN  IIoFMAN.l  {S-hriflhrm,  I.  pp.  9)sq.)  his  tirought 
f  irwaid  in  support  of  the  opposite  view,  i.e.,  that  whicli  do- 
nies  tliL-  hypostatic  nature  ot  wisdom  in  our  passage. 


CHAP.  VIII.  1-37. 


103 


fore  us  would  pre-eminently  belong.  When  John 
ascribes  to  the  Divine  Logos  both  alike,  the  act- 
ing as  medium  of  the  activity  of  God  in  the  crea- 
tion of  the  world,  and  the  accomplishment  of  His 
enlightening  and  saving  efficiency  on  the  world. — 
when  he  in  doing  this  distinctly  characterizes 
the  Logos  not  as  a  mere  attribute  or  impersonal 
reason  of  God,  but  as  a  hypostasis  self-conscious 
and  freely  coming  forth  from  the  absolute  ground 
of  the  Divine  essence,  as  a  Divine  personality 
seeking  incarnatiou  (.John  i.  1-18),  the  harmony 
of  this  description  of  his  witn  Solomon's  praise 
of  the  Divine  Wisdom  cannot  have  continued  to 
be  merely  unconscious.  And  this  is  all  the  less 
possible,  from  the  consideration  that  this  wisdom 
had  already  before  his  time  and  in  manifold  in- 
stances been  designated  by  the  name  Aojof,  e.  g., 
Eoclesiast.  i.  4  (comp.  xxiv.  3),  Wisdom,  ix.  1. 
When  Paul  in  numerous  passages  asserts  the 
same  of  his  pre-existent  Christ  (especially  1  Cor. 
viii.  6  ;  Col.  i.  15  sq.;  Phil.  ii.  5  sq.),  among  the 
passages  from  the  Old  Testament  lying  at  the 
foundation  of  his  views  in  this  matter,  Prov.  viii. 
'11  sq.,  cannot  have  been  wanting.  And  further- 
more his  designation  of  the  Son  as  the  "  Wisdom 
uf  God"  (I  Cor.  i.  24,  30;  comp.  Rom.  xiii.  27  ; 
Col.  ii.  3)  cannot  have  developed  itself  on  any 
oilier  basis.  The  same  holds  tinally  also  of  the 
author  of  the  Epistle  to  the  Hebrews  (see  Heb. 
i.  2  :?q. ),  as  well  as  of  the  writer  of  the  Apocalypse, 
who.  by  his  emphatic  use  of  the  name  of  the  Lo- 
goi  (Rev.  xix.  13),  shows  himself  plainly  enough 
io  be  no  other  than  the  Evangelist  John.  His 
pjculiar  designation  of  Christ,  already  adduced 
above,  as  '■  the  beginning  of  the  creation  of 
God"  (chap.  iii.  14)  may  perhaps  be  viewed  out- 
right as  a  literal  allusion  to  verse  22  of  our 
chapter.* 

If  this  were  the  case,  the  idea  of  a  "beginning 
of  the  creation  of  God"  would  by  no  means  for 
that  reason  require  to  be  interpreted  in  the  -■Vrian 
sense.  For  in  an  author  who  elsewhere  adopts 
the  doctrine  of  the  Logos  the  representation  of 
Christ  as  the  first  creature  of  God  would  palpably 
be  a  monstrosity.  John  can  in  this  expression 
intend  to  designate  the  Lord  only  as  the  active 
principle  in  the  creation  (comp.  Dcesterdieck 
oil  this  passage).  In  just  this  active  sense  shall 
we  be  obliged  to  interpret  the  expression  which 
possibly  suggested  John's  language, — the  ''be- 
ginning of  the  ways  of  Jehovah  "  in  our  chapter, 
!.  e  ,  as  relating  to  that  activity  of  the  eternal 
Wisdom  of  God  which  commenced  His  manifesta- 
tion of  Himself  in  creation,  its  mediating  coope- 
ration in  God's  world-creating  act  (see  remarks 
on  this  passage  above). 

4.  The  only  noteworthy  difference  between  the 
idea  of  the  Logos  in  the  New  Testament,  and  the 
hypostatic  Wisdom  of  our  passage  consists,  there- 
fore, in  the  decidedly  created  character  ascribed 
to  the  latter  by  the  expression  "  Jehovah  created 
vii"  in  ver.  22,  and  the  parallel  expression  in 
ver.  23.     Our  teacher  of  wisdom  in  the  Old  Tes- 

*  We  herrt  prt'snppo^e  ttio  spurious  character  of  the 
iKicKjfiTia%  (which,  besides,  was  early  expunRed  by  the  cor- 
rectors of  Ilie  text)  standing  in  the  place  of  xTttjew?  in  the 
djd.  S'n  If  tiii-f  lem^rkable  readiiijj:  were  ge:iiiioe,  the 
meaiiiug  of  ih"  expression  would  certainly  be  altngether  dif- 
ferent Hut  tile  iis^umption  can  hardly  be  avoided  that  there 
i.s  here  ail  atti-nipted  emendation  in  the  interest  of  the  Anli- 
uiouarehians  or  Anti-arians. 


lament,  near  as  he  may  have  come  to  the  idea, 
was  therefore  unable  to  rise  to  an  altogether 
clear  discernment  of  the  relation  existing  between 
God  and  His  eternal  Word,  who  in  all  His  like- 
ness of  nature  is  yet  personally  distinct,  and 
while  appearing  as  the  "  first-born  of  every  crea- 
ture," still  on  the  other  hand  appears  also  as  the 
only  begotten  Son  of  the  living  God,  or  as  eternal 
personal  emanation  from  the  Divine  essence. 
The  hypostatic  Hhokmah  of  our  author  (and  also 
the  SoijJm  of  the  Apocrypha,  which  differs  from  it 
in  no  essential  characteristic)  appears  accord- 
ingly as  an  imperfect  introduction  and  prepara- 
tion for  the  idea  of  the  Logos  in  the  Neu-  Testa- 
ment, the  conception  not  having  yet  reached  a 
full  symmetrical  development.  So  also  the 
"Spirit  of  God"  in  the  prophetic  literature  of 
the  0.  T.  shows  itself  to  be  the  prototype,  the 
germinal  basis  for  the  Trvn/ia  ayinv  of  the  N.  T., 
this  distinctly  personal  third  Divine  agent  in 
salvation,  with  the  Father  and  the  Son.* 

In  any  event,  however,  this  conception  stands 
much  nearer  to  the  idea  of  the  Logos  or  the  Son 
in  the  New  Testament,  and  contributed  more  di- 
rectly to  its  development,  than  that  personification 
of  the  creative  "  word  of  Jehovah"  which  appears 
here  and  there  in  Psalmists  and  prophets  (e.  g., 
Ps.  xxxiii.  6;  cxlvii.  15;  Is.  Iv.  11,  etc.).  For 
this  last  expression  has,  after  all,  no  other  value 
than  poetic  figures  in  general,  hastily  thrown 
out.  The  Hhokmah  of  our  passage,  however,  is, 
notwithstanding  the  poetic  character  of  its 
drapery,  a  conception  developed  with  the  great- 
est care,  a  fruit  of  profound  and  consecrated 
speculation,  a  bright  ray  of  Divine  revelation, 
which,  among  the  Messianic  prophecies  of  the 
0.  T.  that  relate  to  the  Divine  side  of  the  Re- 
deemer's nature,  holds  one  of  the  most  conspicuous 
places.  Comp.  Nitzsch,  as  above  cited,  pp.  319, 
320. 

[5.  The  error  in  our  English  exegetical  and 
theological  literature  with  respect  to  our  passage 
has  been,  we  think,  the  attempt  to  force  upon  it 
more  of  distinctness  and  precision  in  the  revela- 
tion of  the  mysteries  of  the  Divine  nature  than  is 
disclosed  by  a  fair  exegesis.  Sometimes  it  is  the 
doctrine  of  the  Logos  that  is  made  to  stand  out 
with  all  the  clearness  of  the  New  Testament  an- 
nouncement ;  sometimes  it  is  "  the  eternal  gene  ■ 
ration  of  the  Son"  that  Solomon  is  made,  as  tho 
Spirit's  mouthpiece,  to  reveal.  Owen's  elaborato 
arguments  (Comm.  on  the  Epistle  to  the  Hebrews, 
Exercitalion  xxvii,),  and  IIolden's  extended  and 
learned  comments  (Comm.  in  loc),  appear  to  ua 
very  plainly  to  err  in  this  excess.  If  it  be  not 
unworthy  of  the  Holy  Spirit  to  employ  a  bold 
and  graphic  personification,  many  things  in  this 
chapter  may  be  said  of  and  by  the  personified 
Wisdom;  which  these  and  other  similar  authors 
regard  as  triumphantly  proving  that  we  have 
here  the  pre-existent  Christ,  the  Son  of  God. 
How  weak  would  that  personification  be  whicli 
did  not  ascribe  to  the  imagined  person  hate,  love, 
power,  etc.  (see  Holden)  !  Why  cannot  a  personi- 
fied attribute,  if  the  personification  be  at  all 
successful,  be  represented  as  being  born,  as  being 
by  or  near  the  Deity,  as  rejoicing  in  His  sight, 
etc.  (see  Holden  again) '?     And  yet  we  need  not 


*  Comp.  also  subsequent  notes  on  ch.  xxx.  Ssq. 


THE  PROVERBS  OF  SOLOMON. 


go  so  far  as  Owen  and  say,  "A  personal  transac- 
tion before  the  creation  of  the  world,  between 
the  Father  and  the  Son,  acting  materially  by 
their  One  Spirit,  concerning  the  state  and  condi- 
tion of  mankind,  with  respect  to  Divine  love  and 
favor,  is  that  which  we  inquire  after,  and  which 
is  here  fully  expressed."  Wordsworth  not 
agreeing  with  Ge-senius,  etc.,  in  regard  to  the 
primary  meaning  of  the  much  debated  HJp* 
admitting  that  it  originally  signifies  acquire, 
nevertheless  agrees  with  Gesen.,  Hupfeld  (?), 
NoYES,  Stu.\rt  and  others  in  here  rendering 
it  "created,"  because  he  wants  an  "eternal 
generation  "  as  the  product  of  his  exegesis, — a 
product  far  enough  from  the  thoughts  of  most  of 
thos3  who  agree  with  him  in  his  rendering.  We 
can,  to  say  the  least,  go  no  farther  th;in  our  au- 
'hor  has  done  in  discovering  here  the  foresh.a- 
dowings  of  the  doctrine  of  the  Logos.  We  are 
inclined  to  prefer  the  still  more  guarded  state- 
ments, e.  g..  of  Dr.  J.  Pye  Smith  (Scripture  Tes- 
timony to  the  ile.ssiah,  I.,  3-52),  that  this  beautiful 
picture  "cannot  be  satisfactorily  proved  to  be  a 
designed  description  of  the  Saviour's  person  ;" 
or  that  of  Dr.  John  Harris  (Sermon  on  Prov. 
viii.  30-36).  "At  all  events,  while,  on  the  one 
hand,  none  can  demonstrate  that  Christ  is  here 
directly  intended, — on  the  other,  none  ca.a. prove 
that  He  is  not  contemplated;  and  perhaps  both 
will  admit  that  under  certain  conditions  language 
such  as  that  in  our  text  may  be  justifiably  applied 
to  Him.  One  of  these  conditions  is,  that  the 
language  be  not  employed  argumentatively ,  or  in 
proof  of  any  thing  relating  to  Christ,  but  only  for 
the  purpose  of  illustration;  and  another  is  that 
when  so  employed,  it  be  only  adduced  to  illus- 
trate such  views  of  the  Son  of  God  as  are  already 
established  by  such  other  parts  of  Scripture  as 
are  admitted  by  the  parties  addressed." — A.] 

HOMILETIC    AND    PRACTICAL. 

Homihj  on  the  entire  chapter.  See  the  translation 
above,  andcomp.  Stocker:  The  heavenly  Wisdom 
which  is  the  word  of  God  is  urgently  commended 
to  us:  1)  by  the  good  opportunity  which  we  have 
to  study  it  (vers.  1-5)  ;  2)  by  the  rich  blessing 
that  it  brings  us  (vers.  6-21)  ;  3)  by  the  eminence 
and  majesty  of  the  teacher  who  teaches  it,  and 
who  is  no  other  than  Christ,  the  eternal  Son  of 
God  (vers.  22-36). — St.^rke  :  The  true  Wisdom's 
invitation  of  all  men  to  the  Kingdom  of  God  :  1) 
the  invitation  itself  (vers,  l-ld);  2)  the  induce- 
ments to  give  heed  to  it,  namely:  a)  the  inesti- 
mable value  of  wisdom  (vers.  11,  l2) ;  b)  the 
blessings  of  those  who  accept  her  invitation  to 
tlie  Kingdom  of  God  (vers.  13-36).  —  Calmer 
Uandbuch  :  Wisdom  commends  herself:  1)  in 
general  (vers.  1-5) ;  2)  by  her  truthfulness  (vers. 
6-9);  3)  by  the  prudence,  understanding,  honor 
and  power  that  she  imparts  to  her  followers 
(vers.  10-21);  4)  by  her  eternal  existence,  her 
participation  in  the  creation,  her  delight  in  the 
sons  of  men  (vers.  22-36). — Wohlfarth  :  Wisdom 
the  truest  and  best  friend  of  men,  her  doors 
(ver.  34)  standing  open  day  by  day  to  every  one 
that  needs  and  desires  her. 

*rFor  a  very  full  and  candid  discussion  of  this  with  other 
related  points,  see  an  article  by  Prof.  E.  P.  Barrows,  BMioth. 
Sacra,  April,  1858 ;  also,  Libdon's  Bamp.  Lectures,  pp.  00,  01. 
-A.] 


Vers.  1-11.  Egard: — The  Eternal  Son  of  God 
gathers,  plants,  builds  His  Church  by  a  voice, 
i.  e.,  His  word.  All  true  teachers  of  the  word 
are  crying  voices  through  which  Christ  calls. — . 
Out  of  Christ's  school  is  no  true  wisdom ;  they 
who  deem  themselves  wise  and  shrewd  are  unfit- 
ted to  learn  of  Him. — So  long  as  Christ's  wisdom 
is  still  speaking  outside  of  thee  it  avails  thee 
nothing;  but  when  thou  allowest  it  to  dwell  in 
thee  it  is  thy  light  and  thy  life. — Thou  shouldst 
have  one  heart  and  one  mouth  with  Christ;  if 
false  and  perverse  things  are  found  in  thy  mouth 
thou  art  still  far  from  Christ. — Silver  and  gold 
is  mere  vanity  and  nothingness ;  what  can  it 
help  in  the  day  of  wrath  and  judgment?  Let 
God's  word  be  thy  highest  and  best  treasure  — 
Berleb.  Bible:  Wisdom  (who  speaks  to  us  not 
only  through  the  word  %vritten  and  preached,  but 
also  inwardly,  as  God's  voice  in  our  hearts)  is  so 
far  from  keeping  silence,  that  although  we  stop 
our  ears,  we  yet  hear  her  correction  within  at 
the  entrances  and  doors  of  the  heart;  and  al- 
though we  will  not  understand  her,  we  must  ne- 
vertheless feel  her.  And  this  is  a  testimony  how 
desirous  God  is  of  our  blessedness. 

Vers.  12-21.  Melanchthon  (on  vers.  14  sq.): 
Those  counsels  are  just  which  agree  with  tlie 
word  of  God  ;  and  these  counsels  will  at  length 
have  joyful  issues,  with  the  aid  of  the  Son  of 
God,  who  wills  to  aid  those  that  continue  in  tlie 
word  which  He  has  given,  and  who  call  upon 
Him. — LuTUER  (marginal  comment  on  vers.  15, 
16):  "Princes  should  act,  speak,  work,  honora- 
bly and  praiseworthily,  that  men  may  glory  iu 
and  follow  their  example  ;  and  not  as  the  tyrants, 
the  foul,  the  Cyclops,"  etc. — Hasius  :  When  true 
wisdom  is  taken  into  counsel  in  every  thing.  Dien 
in  all  ranks  that  will  occur  which  each  one's 
purpose  demands  according  to  a  perfect  ideal. 
Kings,  princes,  nobles,  counsellors  will  act  in 
conformity  with  the  aim  of  their  calling  (2 
Chron.  xix.  6,  7). — Things  would  stand  much 
better  in  the  world  if  men  exercised  their  spirit 
more  after  holiness,  and  strove  with  greater  zeal 
for  wisdom,  Matth.  vi.  33. — Berleburg  Bible: 
No  one  can  rightfully  take  to  himself  the  name 
of  a  Christian  ruler,  but  he  who  subjects  himself 
in  spirit  and  truth,  in  humble  obedience  to  the 
control  of  the  Almighty,  lays  himself  at  His  feet 
and  allows  himself  to  be  wholly  ruled  by  Him. 
Others  exercise  a  rude,  violent  and  tyrannical 
control,  and  an  assumed  authority  over  the  per- 
son of  men. — Von  Gerlach:  The  wisdom  who 
here  announces  herself  is  tlie  very  wisdom  of 
God,  and  is  therefore  also,  as  all  good  can  be 
from  God  alone,  the  soul  of  all  good  laws  and 
ordinances  (vers.  14-17),  and  must,  as  every 
thing  earthly  is  ruled,  disposed  and  rightly  dis- 
tributed among  men  by  God,  necessarily  reward 
her  disciples  with  welfare,  honor  and  riches 
(vers.  18-21).  [Ver.  12.  Charsock:  All  arts 
among  men  are  the  rays  of  Divine  wisdom  shining 
upon  tliem.  Whatsoever  wisdom  there  is  in  the 
world,  it  is  but  a  shadow  of  the  wisdom  of  God. — 
Ver.  13.  Arnot:  To  fear  retribution  is  not  to 
hate  sin  ;  iu  most  cases  it  is  to  love  it  with  the 
wliole  heart.  It  is  when  sin  is  forgiven  that  a 
sinner  can  hate  it.  Then  he  is  on  God's  side. 
Instead  of  hating  God  for  his  holiness,  the  for- 
given man  instinctively  loathes  the  evil  of   his 


CHAP.  IX.  1-18. 


J  05 


own  heart. — JoxA  Euwarus:  "  The  affection  of 
hatred  as  having  sin  for  its  object  is  spolcen  of  in 
Scripture  as  no  inconsiderable  part  of  true  reli- 
gion. It  is  spoken  of  as  that  by  which  true  re- 
ligion may  be  known  and  distinguished." — Ver. 
1.5.  Bp.  Sanderson  :  On  the  efficient  cause  and 
consequent  obligation  of  human  law. — Hooker; 
*' By  makings  reign,"  etc.  Not  as  if  men  did 
behold  (hat  book  and  accordingly  frame  their 
laws;  but  because  it  worketh  in  them,  because  it 
discovereth  and  (as  it  were)  readeth  itself  to  the 
world  by  them,  when  the  laws  which  they  malie 
are  righteous. — -Ver.  18.  Arsot  :  The  riches 
which  the  King  of  saints  imparts  along  with  the 
patent  of  nobility  to  support  its  dignity  withal, 
are  linked  to  righteousness  and  last  forever. 
Handfuls  are  gotten  on  the  ground,  but  a  soulful 
IS  not  to  be  had  except  in  Christ.] 

Vers.  22-31.  Geier: — From  this  delineation 
there  follows:  1)  the  personal  difference  of  the 
Son  from  the  Father;  2)  the  essential  likeness 
of  the  Son  to  the  Father,  as  parlaker  of  the  Di- 
vine activity  in  creation;  3)  the  unutterable  love 
of  the  Father  to  the  Son  (ver.  30?) ;  4)  the  deep 
and  grateful  love  which  we  in  turn  owe  to  this 
Divinely  loved  director  and  mediator  in  creation 
and  redemption. — Zeltner:  All  the  works  of 
God's  omnipotence  and  wisdom  thou  shouldst 
contemplate  with  holy  joy  and  wonder,  praise 
the  Creator  for  them,  and  with  them  strengthen 
thyself  in  faith  in  His  paternal  providence. — As 
nn  essential  and  indescribable  fellowship  exists 
between  the  Father  and  the  Son,  so  does  there 
exist  between  God  and  the  believer  a  gracious 
spiritual  union,  on  which  the  Christian  must  be 
most  intent. — Starke  :  All  things  have  had  their 
beginning  except  the  Son  of  God  regarded  in 
His  Divine  nature.  He  is  with  the  Father  and 
the  Holy  Ghost  true  God  from  everl.a.sting  to 
everlasting.  All  that  this  Eternal  Wisdom  does 
in  the  kingdom  of  nature,  as  well  as  in  that  of 
grace,  she  does  with  gladness  and  delight:  yea, 
there  is  in  this  work  so  lovely  and  wise  an  alter- 
nation and  mauifolduess,  that  we  must  in  reason 


wonder  at  it  (comp.  Eph.  iii.  10.  "the  manifold 
wisdom  of  God"). — Von  Gerlach  :  —  That 
"  play "  of  wisdom  in  which  the  Lord  takes 
pleasure,  and  her  joyousness  on  the  earth,  in 
which  she  finds  her  joy  among  men,  points  to 
the  childlike  gladness  of  the  love  that  ruled  in 
creation,  and  to  the  confidential  relation  into 
which  the  children  of  wisdom  on  earth  (Matth. 
xi.  19)  enter,  to  her  the  very  wisdom  of  God  ; 
comp.  Prov.  x.  23.  In  this  passage  there  is  a  most 
clearly  prophetic  gleam  of  the  light  of  the  New 
Testament:  God's  eternal  wisdom  comes  forth 
from  Him  that  He  may  delight  Himself  in  her  ac- 
tivity ;  His  own  eternal  nature  the  Father  for  his 
own  blessedness  contemplates  in  the  Son.  And 
it  is  in  a  love  most  intimately  blended  with  wis- 
dom that  the  Father  created  the  world,  to  His 
own  blessedness  and  that  of  His  creatures. 

Vers.  32-36.  Geier  :  The  true  fruits  of  obe- 
dience should  follow  the  hearing  of  the  word. 
To  these  belong:  1)  walking  the  prescribed  way; 
2)  willing  reception  of  the  Divine  correction  ;  3) 
the  extirpation  of  all  inner  opposition  ;  4)  zealous 
and  persistent  seeking  after  salvation  ;  6)  thank- 
ful enjoyment  of  the  true  wisdom  when  found. — 
Von  Geklach  (on  vers.  34  sq.):  Wisdom  here 
appears  as  a  sovereign,  separate  and  secluded 
in  the  style  of  Oriental  monarchs.  so  that  only 
those  know  any  thing  of  her  who  diligently  keep 
watch  at  her  doors.  Wisdom,  who  is  universal  in 
her  call  and  invitation  (vers.  1-3),  yet  in  the 
course  of  communication,  in  order  to  test  the 
fidelity  of  her  admirers,  veils  herself  at  times  in 
a  mysterious  darkness,  and  reveals  herself  only 
lo  those  who  never  intermit  their  search  (Matth. 
vii.  7)  — [John  Howe:  There  ought  to  be  an  ex- 
pectation raised  in  us  that  the  vital  savor  dif- 
fused in  and  by  the  word  may  reach  us;  and 
many  are  ruined  for  not  expecting  it,  not  wailing 
at  the  posts  of  wisdom's  door. — Trapp:  Hear, 
etc.  This  way  wisdom  enters  into  the  soul. 
Hear,  therefore,  for  else  there  is  no  hope  ;  he.ar, 
howsoever. — Flavel  :  It  is  good  to  lie  in  the  path 
of  the  Spirit.] 


15.   Allegorical  exhibition  of  the  call  of  men  to  tbe  possession  and  enjoyment  of  true  wisdom, 
under  the  figure  of  an  invitation  to  two  banquets. 

Chap.  IX.  1-18. 


a)  The  banquet  of  wisdom:  Vers.  1-12. 

Wisdom  hath  builded  her  house, 
she  hath  hewn  out  her  seven  pillars 
hath  slaughtered  her  beasts,  spiced  her  wine, 
hath  also  spread  her  table  ; 
hath  sent  out  her  maidens  ;  she  inviteth 

on  the  highest  points  (summits  of  the  high  places)  of  the  city: 
"Whosoever  is  simple,  let  him  come  hither!"— 
Whoso  lacketh  understanding,  to  him  she  saith : 


106 


THE  PROVERBS  OF  SOLOMON. 


5  "  Come,  eat  of  my  bread 

and  drink  of  the  wine  I  have  mixed! 

6  Forsake  the  simple,  and  live, 

and  walk  in  the  way  of  understanding. 

7  He  who  correcteth  a  scorner  draweth  upon  himself  insult, 
and  he  who  rebuketh  the  wicked,  it  is  his  dishonor. 

8  Reprove  not  the  scorner  lest  he  hate  thee  ; 
admonish  the  wise  and  he  will  love  thee. 

9  Give  to  the  wise  and  he  becometh  yet  wiser, 
insitruct  the  upright  and  he  learneth  yet  more. 

10  The  beginning  of  wisdom  is  the  fear  of  Jehovah, 
and  knowledge  of  the  Holy  (one)  is  understanding. 

11  For  by  me  will  thy  days  become  many, 
and  the  years  of  thy  life  will  increase. 

12  Art  thou  wise,  thou  art  wise  for  thyself, 

and  if  thou  scornest  thou  alone  shalt  bear  it." 

b)  The  banquet  of  Folly :  Vers.  13-18. 

13  A  simple  woman  (and)  clamorous, 

is  Folly,  and  knoweth  nothing  whatsoever. 

14  She  sitteth  at  the  door  of  her  house 
enthroned  in  the  high  places  of  the  city, 

15  to  invite  the  wayfarers 

who  go  straight  on  their  ways : 

16  "  Whosoever  is  simple  let  him  come  hither !" — 
whoso  lacketli  understanding  to  him  she  saith  : 

17  "  Stolen  waters  are  sweet, 

and  bread  taken  in  secret  is  pleasant," 

18  and  he  knoweth  not  that  the  dead  are  there, 

in  the  depths  of  hell  (the  lower  world)  her  guests. 


GRAMMATICAL   AND   CRITICAL. 

Ver.3.  [BijTTCHER  cites  ^0*^D    aa  illustrating  a  peculiar  Hebrew  idiom  by  which  the  emphatic  plural  of  generic  de- 

Bignatione  of  perftona,  places  and  things  is  used  for  the  singular  with  an  indefinite  article,  which  the  Hebrew  lacked,  and 
only  in  its  later  periods  began  to  suppl»-ment  by  the  numeral.  He  would  therefore  translate  "on  one  of  the  high  places 
of  tho  city."     See  AusfiilirL  Lehrb.,  J  702,  d.]. 

Vers.  4.  [TD'i    an  e.-iample  of  the  "  consultive"  use  of  the  Jussive  form  (see  B  TT.  §  964,  2),  which  under  the  influ- 

*._T 

eace  of  the  succeeding  word  retains  the  u  vowel  (§  956,  g,—^  1132,  3),  the  ordinary  Jussive  being  lb"-  mpX  Perf.  con- 
sec,  employed,  as  it  sometimes  is  in  the  lively  discourse  of  oratory  and  poetry,  without  the  connective    1,  B.  g  974]. 

Ver.  9.  [D3iT1,    ^lOVl,    examples  of  Jussive  with    1    consec,  in  the  "conseca/ree-a^rroattije"  sense,  as  giving  an 

assured  result.     BoTT.  3  9l>4.  a.l.  ....  .j  ,« o/,n    x        •.  .    i,     /^  j 

Ver.  13.  [no    is  regarded  by  BiiTTCHEE  also  as  an  indefinite,  quidquid  or  quidquam,  Q  899,  e),  as  it  is  by  Gesbhids  and 

FtJERsT.    GESES^however  finds  a  different  "hade  of  meaning  in  the  verb,  and  translates  "  and  careth  for  nothing  "]. 

Ver.  16.  (miDNl.    an  example  of  the  Perf.  consec.  in  the  sense  of  the  "  riens  solitum,    the  "  future     with  the  idea  of 

T  :  t: 

customary  action.    B5tt.  §  981,  B.  p.]. 

pillars  suggests  the  splendor  of  the  completed 
building.  The  sevenfold  number  represents  this 
as  a  sacred  work  ;  for  seven  stands  here,  as  it  so 
frequently  does  in  the  Old  and  New  Testaments, 
as  a  sacred  number  (comp.  my  article  "  Sieben- 
zakl"  in  Heuzoq's  Theol.  Reat-Enq/d..  XIV.  353 
sq.).  The  house  of  the  celestial  Wisdom  is  by 
this  peculiar  and  emblematic  description  repre- 
sented, as  it  were,  in  advance,  as  a  temple,  and 
the  banquet  offered  in  it  as  a  sacred  sacrificial 
meal.  Special  significance  in  the  seven  pillars, 
c.  J/.,  in  connection  with  the  seven  attributes  of 
the  higher  wisdom  enumerated  in  James  iii.  17; 
or  the  seven  gifts  of  the  Holy  Spirit  referred  to 
in  Rev.  i.  4,  12  sq.  ;   iii.  1  ;  iv.  5 ;  v.  6,  etc.  (Vl- 


EXEGETICAL. 

1.  Vers.  1-3.  'Wisdom    hath  builded  her 

bouse.  The  figure  of  the  building  of  a  house 
which  is  readily  suggested  by  the  appellation 
"  director  of  the  work  "  in  chap.  viii.  30,  appro- 
priately provides  for  a  transition  from  the  de- 
scription of  the  agency  of  eternal  Wisdom  in  the 
creation  of  tlie  world,  to  thai  here  symbolized  as 
an  invitation  to  a  banquet, — her  activity  among 
men,  summoning  and  morally  instructing  them. 
Comp.  chap.  xiv.  1. — The  designation  of  Wisdom 
(nin:in)  is  the  same  as  in  i.  20.— Hath  hewn 
out  her  seven  pillars.     'X^Xa  hewing  out  of 


CHAP.  IX.  1-18. 


m 


TRINGA,    C.  B.  MiCHAELIS,    J.  LaNGE,  VoN    GeB- 

LACH,  etc.],  or  the  seven  principia  deducliva  Ethi- 
ces  divinse  (according  to  S.  Bohlius,  comp.  re- 
marks above,  p.  74,  note),  or  finally,  the  first 
seven  chapters  of  the  Book  of  Wisdom  now  be- 
fore us, — all  this  is  indicated  by  nothing  what- 
ever in  the  context,  and  is  therefore  wholly  ar- 
bitrary. The  suffix  in  n'1^3^,  since  r\'2  is 
usually  masc,  seems  to  refer  to  Wisdom  as  the 
subject  of  the  proposition, — her,  not  its  seven 
pillars. 

Ver  2.  Hath  slaughtered  her  beasts. 
Notwithstanding  the  sacred  character  of  the  ban- 
quet, nn3i3  is  still  not  to  be  necessarily  trans- 
lated "  her  victims,"  but  signifies  "  that  which  is 
slaughtered,"  slain  animals  in  general.  There 
is  probably  no  reference  to  vii.  14. — The  "mix- 
ing of  the  wine  "  seems  not  to  refer  to  a  mere 
mixing  of  wine  with  water,  but  to  the  prepara- 
tion of  a  strong  spiced  wine  with  myrrh,  etc.  ; 
comp.  Isa.  V.  22;   Prov.  xxiii.  30,  etc. 

Ver.  3.  She  inviteth  on  the  highest  points 
of  the  city,  ;.  e.,  so  that  her  servants  must  as- 
cend the  highest  elevations  of  the  city  (not  spe- 
cifically the  roofs  of  palaces),  from  which  their 
calls  of  invitation  to  the  banquet  are  most  widely 
heard.  Hitzig  singularly  translates  "  on  the 
bare  elevations  of  the  city,"  because  D"3J  in 
Exod.  xxi.  3,  4,  and  according  to  the  Arabic, 
means  naked,  unclothed  (?). — Furthermore  the 
maidens  sent  forth,  the  servants  of  Wisdom,  cor- 
respond to  the  servants  by  whom  the  Lord  in  the 
Gospel  (Luke  xiv.  10  sq.  ;  Matth.  xxii.  1  sq.)  has 
the  guests  invited  to  his  banquet. 

2.  Vers.  4-12.  "  ^A^hosoever  is  simple  let 
him  come  hither!"  etc.  On  accnuut  of  tlie  si- 
milarity of  this  verse  to  ver.  Iti,  which  contains 
the  words  of  Folly's  invitation,  and  on  account 
of  the  summons  to  eat  breud  (ver.  -5)  which  does 
not  agree  with  the  mention  of  the  slain  beasts  in 
ver.  2,  HiTZiQ  pronounces  vers.  4  and  6  spuri- 
ous. But  it  is  very  significant  and  pertinent 
that  Wisdom's  inviiatiou  appears  clothed  in  the 
same  words  as  that  of  Folly  (comp.  the  analogous 
verbal  repetitions  in  Christ's  parables  and  di- 
dactic narratives,  e.  g  ,  Matth.  xxv.  20,  22:  Luke 
V.  6,  9;  xvi.  6,  7,  etc.);  and  to  "eat  bread" 
stands  here  as  in  iv.  7,  and  indeed  frequently 
(e  g..  Gen.  iii.  19;  Lev.  xxvi.  5;  Deut.  xxix.  (i; 
Judges  xix.  5;  1  Sam.  ii.  30,  etc.),  by  synec- 
doche for  "  the  partaking  of  food,  the  taking  a 
meal "  in  general.  [The  allegorical  view  of  (his 
passage  as  held,  e.  g.,  by  WoRnsw.,  and  in  his 
Commentary  supported  by  ample  use  of  the 
Church  Fathers,  may  be  illusi rated  by  the  sup- 
posed reference  of  ver.  5  to  "  the  Body  of  Christ, 
the  Living  Bread,  and  the  mystery  of  His  blood, 
bj'  which  we  are  refreshed  at  His  Holy  Table." 
A.]. — The  destitute   of  understanding,  to 

him  she  saith.  Before  the  3  (.""lOn  there  is 
to  be  supplied  from  the  1st  member  the  pro- 
noun 'D,  —literally,  therefore  "  who  is  destitute 
of  understanding,  to  him  she  saith."  The  dis- 
course accordingly  here  (and  in  the  2d  member 
of  ver.  15)  falls  back  from  the  style  of  recital  to 
that  of  description. 

Ver.  0.  Forsake  the  simple.  It  will  he 
easiest  to  take  this  phrase   in   its   literal   sense. 


For  the  verses  following  give  this  very  counsel, 
not  to  keep  company  longer  with  the  simple, 
with  fools  and  scorners,  because  these  are 
still  incorrigible.  The  old  versions  and  most 
modern  commentators  [as  e,  g.,  St.,  N.,  M  ]  re- 
gard the  noun  .as  abstract  (equivalent  to  the  sing. 
'ri3  in  i.  22,  or  the  abstract  derivative  n?'"n3 
in  ver.  13),  and  therefore  translate  "  Forsaka 
simplicity,  let  your  simplicity  go."  [As  Tiiapp, 
in  his  pithy  way  expresses  it:  "No  coming  to 
this  feast  in  the  tattered  rags  of  the  old  Adam: 
you  must  relinquish  your  former  evil  courses  and 
companies"].  But  such  a  signification  of  this  plu- 
ral is  attested  by  no  example  whatsoever.  Just 
as  unadvisable  is  it  to  construe  the  verb  abso- 
lutely, by  which  HiTzioreaches  the  translation, 
"Cease,  ye  simple,"  etc.;  for  in  Jer.  xviii.  14, 
the  verb  is  construed  not  absolutely,  but  rather 
with  [!3  ;  and  the  connection  with  w(iat  follows 
at  least  decidedly  favors  our  explanation,  which 
is  supported  by  Umbueit  also  among  others  of 
the  later  expositors. 

Ver.  7.  He  ■who  correcteth  the  scorner 
dratweth  upon  himself  insult.  Usually  the 
connection  with  ver.  4-6  is  so  conceived  as  if 
Wisdom  were  here  (in  ver.  7-10)  explaining  her 
conduct  in  inviting  especially  the  simple ;  she  is 
supposed  to  turn  to  these  alone,  for  the  reason 
that  if  she  wished  to  invite  the  scornful  and 
wicked  also  she  would  only  expose  herself  to  in- 
dignities, and  yet  would  effect  nothing.  But 
against  this  view  of  the  course  of  thought  may 
be  urged  decidedly,  the  warning  and  admonitory 
tone  of  vers.  8,  9,  and  the  didactic  nature  of  ver. 
10,  which  make  it  easy  to  find  expressed  in  ver. 
7  also  the  spirit  of  dissuasion,  and  so  to  regard 
vers.  7-10  as  an  argument  in  support  of  the  de- 
mand embodied  in  the  1st  clause  of  ver.  6,  to 
avoid  further  intercourse  with  the  simple,  scorn- 
ers, villains,  etc.  A  comparison  with  i.  22  shows 
that  under  the  "simple  "  may  be  included  very 
readily  mockers,  the  violent,  etc.,  as  belonging 
to  the  same  category ;  so  does  also  the  name  "sim- 
plicity "  (nrriiJJ  which  is  below,  in  ver.  13, 
directly  given  to  the  personification  of  Folly. 
"Abandon  intercourse  with  such  persons"  is 
therefore  Wisdom's  admonition,  "  for  you  gain 
from  it  nothing  but  insult,  hate  and  contempt: 
forsake  the  camp  of  the  simple  (D'Xn3)  and 
come  over  into  that  of  the  wise  (D'ODll),  whose 
watchword  is  the  fear  of  God  and  knowledge  of 
the  Holy;  so  will  you  find  abundance  of  happi- 
ness and  blessing." — Hitzig,  whose  oonceptioir 
of  the  1st  clause  of  ver.  0  makes  the  recognition 
ofthisasthe  true  connection  of  thought  from 
the  first  impossible,  summarily  rejects  ver.  7-10 
as  a  later  interpolation.  But  if  in  fact  the  "if 
thou  scornest "  in  the  2d  clause  of  ver.  12  sug- 
gested this  interpolation,  the  verses  introduced 
would  both  in  form  and  substance  have  been  es- 
sentially different.  And  in  the  form  in  which 
the  passage  has  come  down  in  the  manuscripta 
HiTziGS  hypothesis  of  an  interpolation  here 
again  finds  no  kind  of  support. — And  he  'who 
rebuketh  a  wicked  man  to  him  it  is  a 
shame.     The  word    1010    (his  fault  or  shame) 

cannot  be  dependent  on  the  verb    (np7)    of  the 
first  clause    which    is   associated   with    17     [he 


108 


THE  PROVERBS  OF  SOLOMON. 


taketh  to  himself  his  shame],  but  must  be  re- 
garded as  a  predicnte:  "this  is  to  him  shame, 
such  action  is  his  disgrace."  Comp.  Eccl.  v.  16  ; 
Ps.  CSV.  7. 

Ver.  0.  Give  to  the  ■wise  and  he  be- 
cometh  1)^1361.  Comp.  chap.  i.  5,  which  pas- 
sage although  expressing  an  idea  lilfe  that  before 
us,  must  not  for  that  reason  be  regarded  as  de- 
rived from  this  (in  opposition  to  Hitzig).  [Lord 
Bacon  (Ada.  of  Learnini/,  Book  II.)  says,  "  Here 
is  distinguished  the  wisdom  brought  into  habit, 
and  that  which  is  but  verbal  and  swimming  only 
in  conceit ;  for  the  one  upon  the  occasion  pre- 
sented is  quickened  and  redoubled,  the  other  is 
amazed  andconfused  "].  Withver.  lOcomp.  i.  7; 
ii.  5.  Corresponding  with  the  "Knowledge 
of  God "  in  the  latter  passage  we  have  here 
"knowledge  of  the  holy,"  i.  e.  not  "knowledge 
of  the  holy"  [in  plural]  (LXX,  Vulgate,  and 
most  Catholic  expositors),  but  "of  the  Holy"  [in 
singular,  "dcs  jjeiliytn"''],  i.  e.  of  God.  Comp. 
further  for  this  plur.  majest.  chap.  xxx.  3  and 
Hos.  xii.  1.  [See  still  further  examples  of  the 
use  of  participial  plurals  in  the  same  way  in  Isa. 
liv.  5;  Ps.  cxxi.  6;  Eccl.  xii.  1,  etc.,  Ewalk, 
Uhrb.,  I  178,  h,  BoTT.,  I  701,  Green,  I  202.— 
AVith  regard  to  the  interpretation  compare  Dr. 
J.  Pte  Smith  (Script.  Test,  to  the  Messiah,  I., 
311):  "  According  to  the  usual  construction  of 
Hebrew  poetry,  the  plural  epithet  "the  Holy" 
must  be  understood  in  apposition  with  Jehovah 
in  the  former  half  of  the  distich."  So  H.,  St. 
M.,  and  N.— A.] 

Vers.  11,  12  are  not  to  be  regarded  as  taking 
up  the  discourse  after  the  alleged  digression  in 
vers.  7-10,  and  attaching  themselves  to  the  words 
of  invitation  in  vers.  4-6  to  justify  them  (Bee- 
THEAn,  Hitzig),  but  give  the  reason  for  the  gene- 
ral affirmation  in  vor.  10,  which  had  been  added 
as  a  peculiarly  strong  motive  to  the  acceptance 
of  Wisdom's  invitation.  The  address  in  the  sin- 
gular has  therefore  nothing  remarkable  in  it;  it 
simply  follows  vers.  8,  9. — By  me  vsrill  thy 
days  become  many,  etc.  Comp.  similar  pro- 
mises of  long  life,  chap.  iii.  2 ;  iv.  10.  [For  the 
use  of  this  3d  pers.  plural  ^3'pV  see  the  gram- 
mars generally,  e.g.  Ges.,  J  134,  3;  Green,  ^ 
243,  2,  4,  but  niore  fully  BiiTT.,  §  935,  6],— Art 
thou  virise,  thou  art  -wrise  to  thyself.  The 
Biune  thought  is  found  somewhat  more  fully  de- 
veloped in  Job  xxii.  2,  3;  xxxv.  6-9;  comp.  .also 
Rom.  xi.  3.5  ;  Rev.  xxii.  11,1 2. — If  thou  scorn- 
est  thou  alone  shalt  bear  it.  Comp.  Numb. 
ix.  13;  Jer.  vii.  19;  Job  xxxiv.  31,  and  also  the 
Latin  dictum  of  Petuonius,  "5^6^  quisque pcccat.^' 
The  LXX  offer  in  ver.  12,  1st  clause,  the  fuller 
reading  "thou  shalt  be  wise  for  thyself  and  for  thy 
neighbor"  {nal  tCi  irh/aiov)  which  is  surely  the  re- 
sult of  interpolation,  like  the  addition  which  they 
append  to  ver.  10  {to  yap  yvuvat  vdfinv  diavoiac 
ifjTiv  (ij-niJ^f).  The  longer  additions  .also  of  three 
verses  each,  which  they  with  the  Syriac  and 
Arabic  translators  exhibit  after  ver.  12  and  ver. 
18,  hardly  rest  upon  a  genuine  original  text  thai 
was  before  them,  altliough  they  may  readily  be 
rendered  back  into  Hebrew  (see  HiTZio's  at- 
tempts at  this,  pp.  86  and  88),  and  therefore  very 
proljably  date  from  pre-Alexandri.an  times. 

Vers.   13-18.    A  simple    woman,  clamo- 


rous, [violently  excited]  is  Folly.  The  ab- 
stract nrr\i3,  simplicity,  foolishness  (see  above 
remarks  on  ver.  7)  is  here  plainly  the  subject, 
and  designates  the  personified  Folly,  the  exact 
opposite  of  Wisdom  in  ver.  1  With  this  subject 
is  associated  and  prefixed  as  the  main  predicate, 
the  appellation  "  woman  of  folly,"  i.  e.,  sim- 
ple   woman ;   the    P'Oin     "  clamorous,    boisler- 

T  ■ 

ous"  is  in  turn  an  attribute  of  this  predicate, 
and  describes  the  passionately  excited,  wanton 
desire  of  the  foolish  woman  represented  as  an 
adulteress,  just  as  in  vii.  11,  with  which  deli- 
neation that  before  us  has  a  general  and  doubt- 
less intentional  correspondence. — And  know, 
eth  nothing  \whatever.  In  this  way  in  ac- 
cordance with   Job    xiii.  13,   this  phrase  of  the 

Masoretio  text  (n3"n>''l''"731)  must  unques- 
tionably be  interpreted.  Utter  ignorance  (comp. 
John  xi.  40,  "ye  know  nothing  at  all  ")  would 
accordingly  be  what  is  here  asserted  of  Folly. 
But  perhaps  Hitzig  is  right,  according  to  the 
LXX   {jj  ovK  E—iGTaTcu  aloxwrji^    "who  knowetb 

not  shame")  in  reading  T\3~l3  instead  of 
no  (the  disappearance  of  the  two  consonants 
might  easily  have  been  occasioned  by  the  false 
reading  nO"'73),  and  therefore  in  translating 
"andknoweth  no  shame,"  which  agrees  admi- 
rably with  the  "boisterous  "  of  the  1st  clause. 

Ver  14.  She  sitteth  at  the  door  of  hei 
house,  like  harlots  who  watch  for  passers  by; 
comp.  Jer.  iii.  2  ;  Gen.  xxxviii.  14,  and  the  con- 
duct of  the  adulteress  described  in  chap.  vii.  10 
sq. — Seated  in  the  high  places  of  the  city. 
The  place  thus  described  is  not  the  same  as  that 
in  the  1st  clause,  but  some  other,  farther  re- 
moved from  the  door  of  the  house.  The  harlot 
is  therefore  quite  like  the  one  in  chap.  vii.  10  sq., 
represented  as  running  irregularly  this  way 
and  that  and  often  changing  her  place.  In  this, 
however,  the  representation  accords  with  that  in 
ver.  3 ;  as  Wisdom  so  also  Folly  sends  forth  lier 
call  of  invitation  from  elevated  places  of  the 
city  (comp.  also  chap.  viii.  2).  A  real  throne  as 
her  seat,  which  she  has  erected  under  the  open 
air,  and  which,  in  contrast  to  the  "bald,  un- 
covered heights"  (?)  mentioned  in  ver.  3,  is  sup- 
posed to  be  covered  with  tapestry  (Hitzig),  is 
certainly  not  intended;  but  the  "throne"  is 
here  metaphorical;  a  "lofty  throne  of  the  city" 
(U.mdueit)  is  a  figurative  and  probably  an  ironi- 
cal representation  of  a  specially  high  place  on 
which  the  wanton  harlot  has  stationed  herself, 
■and  therefore  is  as  it  were  enthroned. 

Ver.  1-5.  Who  go  straight  on  their  ways, 
and  therefore  qniei,  unwary  travellers  who  li.ke 
no  thought  of  circuits  or  by-paths.  The  expres- 
sion is  doubtless  to  be  taken  literally,  and  yet 
not  without  a  secondary  moral  significance. 

Ver.  17.  Stolen  waters  are  sweet,  etc. 
Plainly  words  of  Folly,  and  not  of  the  author 
(EwALD,  Bertheau),  Or  even  of  one  who  has 
been  ass.ailed  and  ensnared  by  Folly's  allure- 
ments (Elstek)  :  for  tlie  suggestion  of  the  at- 
traction and  charm  of  forbidden  pleasures  ap- 
pears most  appropriately  in  the  mouth  of  the 
beguiler.  Comp.  Umbreit  on  this  passage. 
Instead  of  wine  (ver.  5)  water  is  here  mentioned 


CHAP.  IX.  1-18. 


109 


as  the  ingredient  of  the  feast,  probably  with 
reference  to  the  waters  mentioned  in  chap.  v.  15. 
— Bread  of  secrecy,  ;.  e.  not  simply  bread 
secretly  enjoyed,  but  also  unjustly  g;wned :  an 
image  of  the  forbidden  enjoyment  on  which  the 
;ilulterer  seizes  (comp.  chap.  xxx.  20). 

Ver.  18.  And  he  knoweth  not,  i.  e.  the 
fij'olish  victim  who  heeds  her  call  and  enters  her 
ln)u3e(comp.  viii.  22). — That  the  dead  (shades) 
are  there,  ;'.  e.  children  of  death,  who  are 
surely  moving  on  toward  the  horrors  of  the 
lower  world,  and  therefore  even  now,  while  the 
body  still  lives,  are  tenants  of  the  lower  world 
1D'N3"1,  comp.  ii.  18),  or  "  dead "  (thus  quite 
correctly  according  to  the  sense,  Luther  [the 
Knglish  version,  etc.~\:  comp.  Matt.  viii.  22; 
Eph.  ii.  1,  etc.)  — In  the  depths  of  hell  her 
guests;  literally,  "in  the  depths  (not  as  Um- 
BREiT  and  Ew.\LD  would  read  'in  the  valleys') 
of  Sheol  her  invited  ones."  Therefore  although 
in  the  house  of  Folly  and  to  be  found  at  her  ban- 
quet those  ensnared  by  her  are  in  truth  already 
in  hell.  For  that  house  as  a  throat  of  hell 
reaches  down  to  it  (comp.  ii.  18;  vii.  27),  is  as  it 
were  only  a  station  on  the  way  of  these  sinners, 
which  leads  surely  and  irresistibly  down  to  hell. 
Thus,  and  doubtless  correctly,  HiTzio,  in  opposi- 
tion to  others  who  make  this  language  only  anti- 
cipative.  As  to  the  three  verses  which  the  LXX 
supply  after  ver.  18  see  above  on  ver.  12. 

DOCTRINAL   AND     ETHICAL,    HOMILETIC 
AND   PR.\CTIC.\L. 

The  prototypical  relation  of  the  contents  of 
this  chapter  to  our  Lord's  parables  founded  on 
banquets  (Mt.  xxii.  1-14;  Lu.  xiv.  16-24)  is  evi- 
dent, and  therelore  its  special  importance  to  the 
doctrine  of  the  call  to  salvation.  What  peculiarly 
characterizes  the  representation  before  us  is,  how- 
ever, the  twofold  banquet  to  which  invitation  is 
given,  and  the  correspondent  resemblances  and 
differences  in  the  two  feasts  with  their  accompa- 
niments. In  both  instances,  .^t  Wisdom's  feast  as 
well  as  that  of  Folly,  it  is  the  "  simple,"  i.  e.  the 
great  mass  of  the  unrenewed,  the  children  of 
this  world,  those  indeed  needing  but  not  yet  par- 
taking the  divine  salvation,  to  whom  the  call 
goes  forth.  It  also  goes  in  both  cases  (Ver.  4 
and  16)  with  the  same  words  of  invitation,  and 
under  quite  similar  conditions, — that  is,  in  such 
a  way  that  those  to  be  invited  are  laid  hold  upon 
in  the  street,  and  at  once  taken  into  the  house 
(comp.  Matt.  xxii.  9;  Luke  xiv.  21).  With  these 
analogies  which  are  found  mainly  at  the  begin- 
ning of  the  acts  compared,  how  great  are  the 
diti'erences,  how  fearful  the  contr.asts!  In  the 
former  case  it  is  a  splendid  palace  with  its  col- 
umns, a  holy  temple  of  God,  in  which  the  feast 
occurs;  in  the  latter  a  common  house,  a  harlot's 
abode,  built  over  an  entr.ance  to  the  abyss  of 
hell!  In  the  lirst  the  entertainer,  represented 
as  the  princely  occupant  of  a  palace,  remains 
quietly  at  home,  while  her  servants  take  charge 
of  the  invitations  ;  in  the  last  the  common  woman 
goes  out  herself  on  the  streets  and  high  places 
of  the  city,  that  sitting  in  the  attire  of  a  harlot 
(comp.  vii.  10),  with  the  open  heavens  as  a 
canopy  above  her,  she  may  craftily  .and  shame- 
lessly attract  as   many  as   may  be  affected  and 


ensnared  by  the  contagion  of  her  wanton  lust ! 
In  the  former  instance  it  is  simple  words  of  God 
that  make  up  the  inviting  testimony,  words  that 
in  part  with  a  literal  exactness  agree  with  the 
gracious  calls  of  mercy  and  love  with  which  the 
Son  of  Man  once  called  sinners  to  repentance 
(comp.,  for  example,  ver.  5  with  John  vi.  35, 
vers.  7,  8  with  Matt.  vii.  6;  ver.  9  with  Matt, 
xiii.  12;  vers.  6,  11,  12  with  Matt.  xi.  28-30); 
in  the  latter  it  is  a  Satanic  voice  of  temptation 
that  is  heard,  setting  forth  with  the  boldest  ef- 
frontery as  a  commendable  principle  to  which 
we  should  conform  our  lives,  the  well-known 
"  we  ever  strive  for  the  forbidden,  and  desire 
the  denied  "  [nitimur  in  veiitinn  semper  cupimusgue 
negata) !  comp.  ver.  17  with  Malt.  iv.  3,  9;  Eom. 
i.  32,  etc. 

In  the  homiletic  treatment  of  the  passage  as  a 
whole  it  will  be  appropriate  to  set  in  the  clearest 
light  this  parallelism  of  the  banquets  that  are 
compared,  with  their  special  resemblances  and 
contrasts ;  in  some  such  way  as  this  then :  The 
friends  of  the  kingdom  of  heaven  and  the  friends 
of  this  world;  or,  The  call  of  Christ  to  His 
Church,  and  the  enticement  of  Satan  to  the  ser- 
vice of  sin ;  or.  The  feast  of  death,  etc.  Comp. 
Stocker  :  Christ's  wisdom  and  humanity  (t/JiAai'- 
dpuTzia) ;  Antichrist's  folly  and  desiructivcness. — 
Starke  : — A  lesson  on  the  founding  of  the  church 
of  the  Messiah,  and  the  collection  of  its  mem- 
bers: 1)  The  founding  of  the  Church  by  the 
work  of  redemption  (vers.  1,  2).  2)  The  invita- 
tion to  the  enjoyment  of  the  blessings  of  Christ's 
salvation  in  the  Church;  and  in  particular: 
a)  How  Christ  invites  to  the  enjoyment  of  these 
blessings  of  His  salvation  (vers.  3  0);  b)  How 
this  invitation  is  foolishly  despised  by  many 
men,  and  the  allurements  of  sin  preferred  to  it. 
— WoHLFAKTH  : — The  cross-roads  ;  while  wisdom 
calls  us  to  the  w.ay  of  virtue  and  offers  herself 
as  our  guide  on  it,  at  the  same  time  the  pleasure 
of  this  world  calls  and  offers  everything  imagina- 
ble to  draw  to  itself  earth's  pilgrims  of  all  race^ 
ages  and  conditions. 

Single,  passages.  On  vers.  1-6.  Stocker  : — 
(Sermon  on  Christmas  eve) ;  Christ's  friendliness 
and  condescension,  as  it  appears  1 )  from  the 
founding  of  His  Church  ana  its  maintenance  by 
"seven  pillars,"  i.  e.  by  the  apostles  endowed 
with  the  manifold  gifts  of  the  Holy  Ghost  (ver.  1 ); 
2)  from  His  costly  work  of  redemption  in  His 
own  sacrificial  death  (ver.  2) ;  bj'  the  institution 
of  the  means  of  grace  in  His  Word  and  Sacra- 
ment (vers.  2-3) ;  4)  from  the  gracious  invitation 
to  partake  of  .all  this  (vers.  4  sq.). 

On  vers.  7,8.  Cramer: — In  the  office  of  the 
Christian  ministry  the  function  of  discipline 
must  .also  be  especially  maintained.  It  docs  not, 
however,  produce  uniform  fruits;  some  reform, 
some  are  and  continue  scorners. — [Ver.  7.  Fh.\- 
VEL: — What  we  fear  might  turn  to  our  bene- 
fit. The  reproof  given  is  duty  discharged ;  and 
the  retort  in  return  is  a  fresh  call  to  repent- 
ance for  sin  past,  and  a  caution  against  sin  to 
come. — Vers.  7-9.  Arnot;  —  Reproof — how  to 
give  it  and  how  to  take  it.  There  should  be 
jealousy  for  the  Lord's  honor,  and  compassion  for 
men's  souls  like  a  well-spring  ever  in  the  heart; 
and  then  the  outgoing  effort  should  be  with  all 
the  wisdom  of  the  serpent  and  the  harmlessnesa 


110 


THE  PROVERBS  OF  SOLOMON. 


of  the  dove.  For  rightly  receiving  reproof  the 
rule  is,  be  more  concerned  to  get  the  benefit  of 
the  reproof  than  to  wreak  vengeance  on  the  re- 
prover.] 

On  ver.  7-12.  Calwcr  Handbuch ;  Reflections 
on  the  reception  which  Wisdom's  invitation  finds 
among  men  ;  mocliers  answer  it  with  derision ; 
wise,  i.  e.  God-fearing  men,  and  such  as  continue 
in  sanctification  grow  not  only  in  wisdom,  but  also 
in  outward  prosperity:  the  gain  is  in  every  case 
ours,  as  the  loss  is  the  scorner's. — On  vers.  11,  12. 
H.^sius  : — Wisdom  and  virtue  lose  nothing  by 
being  reviled  and  defamed;  he,  however,  inevi- 
tably loses  who  makes  sport  of  them. — [T.  Adams: 
— Wisdom  is  the  mother  of  abstinence,  and  absti- 
nence the  nurse  of  health;  whereas  voluptuous- 
ness and  intemperance  (as  the  French  proverb 
hath  it)  dig  their  own  grave  with  their  teeth.] 

On  vers.  13-18.  Stakke: — If  the  temptation 
of  Satan  and  bis  agents  is  so  strong  so  much  the 
more  needful  is  it  to  try  the  spirits  whether  they 


be  of  God,  and  to  beseech  God  that  He  will 
guide  us  in  the  right  way.  Alas .'  to  many  men 
in  consequence  of  their  corrupted  taste  in  spiri- 
tual things  there  is  more  relish  in  the  bread  of 
vice  and  in  draughts  from  the  impure  sloughs  of 
the  world,  than  in  what  is  off'ered  to  them  on  the 
table  of  Jesus'  grace. — Berhhury  Bible: — The 
more  faithfully  one  serves  the  world,  the  more 
he  allows  himself  to  be  led  by  corrupt  reason 
and  gives  ear  to  the  fascinating  voice  of  tempta- 
tion, the  more  enamored  he  is  of  tlie  deceitful 
harlot,  so  much  the  deeper  will  he  sink  into 
the  lowest  depths  of  hell  ....  Who  would  pre- 
fer hell  to  heaven  !  who  would  go  after  death 
that  may  attain  life! — [Ver.  17.  Trapp: — Many 
eat  that  on  earth  that  they  digest  in  hell. — Ar.not: 
— When  you  have  tasted  and  seen  that  the  Lord  is 
gracious,  the  foolish  woman  beckons  you  toward 
her  stolen  waters,  and  praises  their  sweets  in 
vain :  the  new  appetite  drives  out  the  old]. 


II.   ORIGINAL  NUCLEUS  OF  THE  COLLECTION— GENUINE  PROVERBS  OF  SOLOMON. 


Ethical  maxims,  precepts  and  admonitions  -with  respect  to  the  most  diverse  relations 

of  human  life. 

(Proverbs  mainly  in  the  form  of  antithetic  distichs.) 

Chap.  X.  1— XXll.  16. 

1.   Exhibition  of  the  difference  between    the  pious  and  the   ungodly,  and  their  respective  lots  in    life. 

Chap.  X-XV. 

b)  Comparison  between  the  pious  and  the  ungodly  with  respect  to  their  life  and  conduct  in  gene- 
ral.    Chap.  X. 

1  Proverbs  of  Solomon. 

A  wise  son  inaketh  glad  his  father, 

but  a  foolish  son  is  the  grief  of  his  mother. 

2  Treasures  of  wickedness  do  not  profit, 
but  righteousness  delivereth  from  death. 

3  Jehovah  will  not  suffer  the  righteous  to  famish  [E.  V.:  the  soul  of  the  righteous], 
but  the  craving  of  the  wicked  He  disappointeth. 

4  He  becometh  poor  that  worketh  with  an  idle  hand, 
but  the  hand  of  the  diligent  maketh  rich. 

■5  He  that  gathereth  in  summer  is  a  wise  son, 
but  he  that  sleepeth  in  harvest  is  a  bad  son. 

6  Blessings  are  upon  the  head  of  the  just, 

but  the  mouth  of  the  wicked  hideth  violence. 

7  The  memorj-  of  the  just  is  blessed, 
but  the  name  of  the  wicked  shall  rot. 

8  Whoso  is  wise  in  heart  will  receive  precepts, 
but  he  whn  i-  of  foolish  lips  shall  fall. 

9  He  th.'it  walketh  uprightly  walketh  securely, 

but  he  that  perverteth  his  way  shall  be  made  known. 


CHAP.  X.  1-32.  lU 


10  He  that  winketh  with  the  eye  causeth  trouble, 
and  he  that  is  of  foolish  lips  is  overthrown. 

1 1  A  fountain  of  life  is  the  mouth  of  the  righteous, 
but  the  mouth  of  the  wicked  hideth  violence. 

12  Hate  stirreth  up  strife, 

but  love  covereth  all  transgressions. 
1.3  On  the  lips  of  the  man  of  understanding  wisdom  is  found, 
but  a  rod  (is)  for  the  back  of  the  fool. 

14  Wise  men  store  up  knowledge, 

but  the  mouth  of  the  fool  is  a  near  (speedy)  destruction. 

15  The  rich  man's  wealth  is  his  strong  city, 
the  destruction  of  the  poor  is  their  poverty. 

16  The  labour  of  the  righteous  (tendeth)  to  life, 
the  gain  of  the  wicked  to  sin. 

17  A  way  to  life  is  he  who  heedeth  correction, 
he  who  resisteth  reproof  leadeth  astray. 

18  He  that  hideth  hatred  (hath)  lying  lips, 
and  he  who  spreadeth  slander  is  a  fool. 

19  In  much  talking  transgression  is  not  wanting, 
but  he  that  governeth  his  lips  doeth  wisely. 

20  Choice  silver  is  the  tongue  of  the  righteous, 
the  heart  of  the  wicked  is  of  little  worth. 

21  The  lips  of  the  righteous  feed  many, 
but  fools  die  for  want  of  knowledge. 

22  Jehovah's  blessing, — it  maketh  rich, 
and  labour  addeth  nothing  thereto. 

23  It  is  as  sport  to  a  fool  to  do  mischief, 
but  to  the  man  of  understanding  wisdom. 

24  What  the  wicked  feareth  cometh  upon  him, 
but  the  desire  of  the  righteous  is  granted  them. 

25  When  a  storm  sweepeth  by  the  wicked  is  no  more, 
but  the  righteous  is  an  everlasting  foundation. 

26  As  vinegar  to  the  teeth  and  smoke  to  the  eyes, 
so  is  the  sluggard  to  them  that  send  him. 

27  The  fear  of  Jehovah  muUiplieth  days, 
but  the  years  of  the  wicked  are  shortened. 

28  The  expectation  of  the  righteous  is  gladness, 
but  the  hope  of  the  wicked  shall  perish. 

29  .lehovah's  way  is  a  bulwark  to  the  righteous, 
but  destruction  to  evil  doers. 

30  The  righteous  shall  never  be  moved, 

but  the  wicked  shall  not  abide  in  the  land. 

31  The  mouth  of  the  righteous  bringeth  forth  wisdom, 
but  the  perverse  tongue  shall  be  rooted  out. 

32  The  lips  of  the  righteous  know  what  is  acceptable, 
but  the  mouth  of  the  wicked  perverseness. 

GRAMMATICAL   AND   CEITICAL. 

Ver.  1. — [nSK^';  cited  by  BoTT  (J§943,  c,  e;900f)  as  an  illustration  of  the  employment  of  the  Imperf.  to  express  what 
must  be  from  the  very  nature  of  the  case, —  Fiais  dthitum, — "must  gladden.".— A.] 

Ver  2. — [^7^^V  :  as  above,  with  the  meanins  "  cannot  profit:"  gOfiO,  c.  p. — A.] 

Ver.  3. — [3*_J?T  ;  an  example  of  the  Fims  solitttm.  what  is  wont  to  be;  g950,  6.] — The  LXX,  arbitrarily  assimilatiu^ 

the  language  of  the  first  and  second  clauses,  read  in  the  second   D*J?t!^^    H^n,  for  they  translate  "the  life  of  the  on. 

godly,"    ^wiji'  Bk  acrc^uii/  avarpeij/et.    [n^H  has  been  quite  variously  rendered.    The  E.  V.  translates  "substance,"  the  ob- 

jert  of  the  desire  of  the  wicked.  LtjTHEa.  fnllowinp:  the  in':tdia.';  of  the  Vulg.,  renders  by  "Schind<'rei=,exaHwns  or  f>pprf:$- 
f'on.  Hoi.DEN  translates  "iniquity."  .N..  St.,  and  M.  agree  with  our  author  in  retaining  the  simple  meaning  -craving,  ur 
Ere(.'lv  'leRire."     So  GtSEN.,  Fuer.st.  etc. — A.] 

Ver  5.— [^'30  is  taken  by  Gesen.,  Fuerst,  Stdaet  as  intransitive,  in  the  sense  of  "acting  basely."    N.  M.,  11.  agree 


THE  PROVERBS  OF  SOLOMON. 


with  the  E.  V.  in  deriving  it  from  a  different  radical  idea  Id  the  verb,  and  making  it  a  causative  Ilipbil.    The  difference  in 
the  final  import  is  nut  very  great,  yet  tlie  termer  conception  of  the  word  appears  to  have  the  best  warrant. — A.] 
Ver.  8 [np't  ^i^ris  hcUuia,  ''is  diaposed  to  receive,"  etc.    BoTT,  §9o0,  c. — X.] 

Ver.  21. — "ion  is  here  sUit.  ccmstr.  not  of  the  adj.  IDHi  aa  «•  0-  above  in  ver.  1.3,  but  of  the  no'in  ^OH,  ag  the  old  trans- 


lators correctly  judged.    Bertheau  is  therefore  wrong  in  rendering  "through  one  void  of  underRtanding.' 
our  author's  view  ;  so  BijTT.  (^  7y4),  who  would  interpret  ver.  10  iu  the  sauie  way,  ^*  the  bacli  of  fully." — A.] 


FuERST  takes 


EXEGETICAL. 

1.  Oeneral  prelimmary  remark.  The  main  di- 
Tision  of  the  collection  of  proverbs  that  begins 
with  chap,  x.,  by  the  scattered  isolation  and  the 
mosaic-like  grouping  of  its  individual  elements 
contrasts  quite  strongly  with  the  longer  and  well 
compacted  proverbial  discourses  of  tlie  first  nine 
chapters.  And  yet  one  would  go  too  far  in  as- 
suming an  entirely  planless  and  unregulated  ac- 
cumulation of  the  proverbs  contained  in  chaps, 
x.-xsii.,  and  failing  to  recognize  at  least  an  at- 
tempt of  the  collector  to  secure  a  ntethodical 
grouping  of  the  rich  store  of  maxims  that  he  has 
to  communicate.  HiTZio's  assumption,  it  is  true, 
seems  altogether  artiticial,  and  tenable  only  as 
the  result  of  violent  critical  dealing, — viz.,  that 
chaps,  x.-xxi.  may  be  resolved  into  four  sections 
of  equal  length,  of  .about  90  verses  each;  1) 
chaps,  x.-xii.  (xiii.  1  making  a  commencement 
parallel  to  x.  1);  chap,  xiii.-xv.  32  (in  which 
division  xiii.  23  is  to  be  stricken  out  to  make  91 
verses,  as  in  the  preceding  section);  chap.  xv. 
33-xix.  3  (where  by  omitting  xvi.  25  and  insert- 
ing two  verses  from  the  LXX  after  xvi.  17  the 
number  of  89  verses  must  be  reached  that  shall 
correspond  with  the  section  following)  ;  and 
chap.  xix.  4-xxi.31.  Ho  also  assumes  that  within 
these  four  principal  subdivisions  groups  of  verses 
symmetrically  constructed  of  six,  seven  and 
eight  verses  respectively,  succeed  one  another. 
But  although  such  a  construction  according  to 
definite  relations  of  numbers  is  not  demonstrable, 
or  at  least  is  demonstrable  only  in  single  in- 
stances (c  y. ,  chap.  XV.  33 — xvi.  1.5;  see  remarks 
on  this  passage),  still  the  existence  of  larger  or 
smaller  groups  of  proverbs  of  similar  import 
cannot  be  denied  ;  and  many  of  these  groups 
relating  to  one  and  the  same  subject  are  very 
probably  attached  one  to  another  according  to  a 
definite  plan  or  construction  of  ideas.  And  yet 
these  in  most  cases  stand  in  a  loose  co-ordina- 
tion, and  wilhal  quite  frequently  appear  accom- 
panied or  interspersed  by  single  verses  that  are 
altogether  isolated.  In  the  chapter  before  us 
groups  of  this  sort,  governed  by  a  certain  unity 
of  idea,  may  be  found  in  vers.  2-7,  8-10,  11-14, 
15-21,  22-2.5,  27-30.  Vers.  1,  26,  31,  32  stand 
isolated.  Hitzig's  attempt  to  construct  from  x. 
1 — xi.  3  exactly  five  groups  of  seven  proverbs 
each  appears  untenable  after  an  unprejudiced 
examination  of  the  real  relations  of  the  matter. — 
With  reference  to  the  contents  of  the  six  groups 
of  verses,  together  witli  the  individual  verses 
accompanying  I  hem,  and  also  with  respect  to 
central  thoughts  that  m.ay  possibly  be  drawn 
from  these  elements,  see  the  "Doctrinal  and 
Ethical"  notes. 

2.  Vers.  1.  A  't;7ise  son  maketh  glad  his 
father,  dc. — This  thought,  wliich  is  quite  gene- 
r.'il,  is  ]i!ainly  designed  (o  serve  as  an  introduc- 
tion to  the  entire  collection  of  proverbs  that  suc- 


ceeds ;  comp.  i.  8.  As  in  that  instance,  and  as 
in  XV.  20;  xvii.  25;  xxiii.  24  there  is  found  here 
an  attempt,  by  means  of  an  antithetic  parallelism, 
at  Metalepsia  or  the  distribution  of  the  proposi- 
tions between  father  and  mother  in  detail.  [In- 
genious expositions  of  the  diverse  effects  of  dif- 
ferent kinds  of  conduct  upon  the  father  and  the 
mother,  like  tliat  of  Lord  Bacon  in  the  "Advance- 
ment of  Learning ,''''  and  more  elaborately  in  the 
"Z>c  Augmentis  Scientinriim,"  overlook  the  nature 
of  the  Hebrew  parallelism — A.]  "Grief,  anx- 
iety," derived  from  HJ'  i^moestus  esse,  dolere), 
LXX  :  /liiTT^ ;  comp.  xiv.  13;  xvii.  21  ;  Ps.  cxix. 
28. 

3.  Vers.  2-7.  Six  verses  or  three  pairs  of  verses 
relating  to  the  earthly  lot  of  the  just  and  the  un- 
just, the  diligent  and  the  sluggish. — Treasures 
of  ■wickedness  profit  not. — Because  they 
cannot  avert  the  sudden  and  unhappy  death  that 
awaits  the  wicked  ;  comp.  vers.  25-27.  With  the 
second  clause  compare  chap.  xi.  4-19. 

Ver.  3.  Jehovah  will  not  suffer  the 
righteous  to  famish. — Literally,  "  the  spirit  of 
the  righteous;"  for  tliis  is  the  sense  which  in 
agreement  with  most  interpreters  we  must  find 
here,  and  not  "  the  desire,  the  craving  of  the 
righteous,"  as  Elster  thinks,  appealing  for  con- 
firmation to  vi.  30;  xxiii.  2.  For  this  strong 
expression  is  inappropriate  before  we  come  to 
the  aniithesis  in  the  second  member,  and  here 
the  idea  is  plainly  enough  expressed  by  the  word 
mri,  "longing"  (comp.  HiN,  Deut.  xii.  15;  1 
Sam.  xxiii.  30).     Comp.are  xi.  G. 

Ver.  4.  He  becometh  poor  thatTvorketh 
with  an  idle  hand. — n'0"l-^3,  not  a  "deceit- 
ful, crafty  hand,"  but  an  "idle,  sluggish  hand," 
nanus  remissa  (Vulg.);  comp.  xii.  24,  27;  xix. 
15 ;  Jer.   xlviii.    10.-1^X1,  for    which  the  LXX 

T 

and  Vulg.  must  have  read  12'NT  the  substantive 
(irfrm,  egestas),  is  the  third  Sing.  Perf.  Kal  [or 
the  participle]  with  the  scriptio  plena  (like  DSp 
in  Hos.  X.  14),  and  with  the  signification  "he  is 
impoverished,"  inopsfit:  comp.  Ps.  xxiiv.  10.  With 
the  phrase  T   HHy,   to  stir  the  hand,  to  work 

^  -  T    T 

with  the  hand,  comp.  Jer.  xlviii.  10. — But  the 
hand  of  the  diligent — literally,  "  of  the 
sharpened,"  comp.  xii.  24. 

Ver.  5.  He  that  gathereth  in  summer  is 
a  ■wise  man — lit.,  "is  a  son  that  doeth  wisely," 
and  so  in  the  second  member,  "a  son  that  doeth 
badly."  These  same  predicates  stand  contrasted 
also  in  chap.  xiv.  35,  in  that  case  to  define  more 
closely  the  term  "  servant,"  but  here  as  attributes 
of  the  "son,"  which  designation  is  chosen  in  this 
instance  rather  than  "man,"  probably  because 
"the  heavy  labors  of  the  field  which  are  here 
spoken  of  devolve  especially  upon  the  younger 
men,  and  also  because  idleness  is  particularly 
ruinous  to  youlh"  (Ei.sTrn). — For  the  general 
sentiment  comp.  also  chap.  vi.  8,  9. 

Ver.  6.  Benedictions  (come)  upon  the  head 


CHAP.  X.  1-32. 


113 


of  the  just,  but  the  mouth  of  the  \vicked 
hideth  violence. — -lu  this  strictly  literal  rea- 
dering  of  tlie  vers«  there  is  no  sharp  antithesis  be- 
t  ween  the  first  and  second  clauses,  for  which  reason 
many,  following  the  LXX  and  Vulg.,  reverse  the 
relation  of  subject  and  object  in  the  second  clause, 
and  either  translate  with  Dodeblein,  Dathe,  etc., 
"  wickedness  closeth  the  mouth  of  the  vicious." 
or,  inasmuch   as   the  noun  D3n  cannot  possibly 

T  r  _         _ 

he  used  in  this  sense  of  "  wickedness,  evil  dispo- 
sition," explain  with  Umbreit  among  others, 
"tlie  mouth  of  the  profligate  crime  covereth." 
[E.  v.:  "violence  covereth  the  mouth  of  the 
wicked."]  (This  is  substantially  the  explanation 
of  HiTZiG  also,  except  that  he  points  T\D3'  instead 
of  nDD\  and  takes  the   noun   D3n  coutrary  to 

V- :'  T  T  *^ 

usage  in  the  sense  of  "  pain,  ruin  ;"  "  tlie  mouth 
of  the  wicked  is  covered  with  sorrow.")  [Words. 
gives  a  doubtful  support  to  this  view.]  But  why 
in  just  this  passage  and  the  second  hemistich  of 
ver.  11  which  corresponds  literally  with  it,  it 
should  be  particularly  the  mouth  and  not  the/ace 
of  the  wicked  that  is  named  .is  the  object  to  be 
covered  with  crime,  is  not  readily  seen;  and  to 
read  "face"  {'A?)  iiistead  of  "mouth"  ('3)  in 
accordance  with  Ps.  xliv.  16;  Jer.  li.  51,  would 
evidently  not  auswev  on  account  of  the  double 
occurrence  of  the  expression.  Therefore,  with 
1>erthe.\u,  Elster,  etc.  [N.,  St.,  and  M.  in  a 
qualified  way],  we  should  hold  fast  the  above 
explanation  as  the  simplest  and  most  obvious, 
and  accordingly  reckon  our  verse  among  the  ex- 
ceptions, which,  moreover,  are  not  very  rare,  to 
that  antithetic  mode  of  constructing  propositions 
which  altogether  predominates  in  the  division  of 
the  book  now  before  us.  [Rueetschi,  in  the 
Stud,  und  Krit.,  1868,  I.,  13.5,  not  only  agrees 
with  our  author  in  his  construction  of  the  verse, 
but  endeavors  more  fully  to  justify  the  parallelism 
by  the  following  explanation.  "  While  the 
righteous,  who  is  himself  for  others  a  fountain  of 
life  and  blessing  (ver.  11),  nothing  but  love  and 
fidelity,  is  himself  also  to  expect  blessing  (ver.  7), 
the  wicked  has  in  himself  only  destruction;  he 
hides  it,  covers  it,  it  is  true  (comp.  7TD3,  ver.  18), 
with  his  mouth,  yet  has  it  in  him  (Ps.  v.  9)  ;  and 
this  very  fact,  that  he  covers  in  himself  Tuin  for 
others,  turns  the  blessing  away  from  him."] 

Ver.  7.  The  name  of  the  Tvicked  lottetb, 
strictly  "  will  rot  or  moulder,"  ;.  e.,  the  memory 
of  the  wicked  not  only  disappears  quickly  and 
surely,  but  also  so  as  to  excite  sensations  of  ab- 
horrence and  disgust  in  other  men  (like  ill 
smelling  mould). 

4.  Vers.  8-10.  Three  proverbs  bearing  upon  the 
contrast  between  wise  men  and  fools. — He  ■who 
is  of  foolish  lips  is  overthrow^n. — With  the 
wisely  disposed  (in  the  first  clause)  there  is  sig- 
nificantly contrasted  the  foolish  speaker,  the  fro- 
ward  talker,  and  that,  too,  with  the  designation 
suggested  by  the  organ  of  his  foolish  discourse, 
"the  fool  in  lips."  The  verb  (03^'),  for  the 
most  part  misunderstood  by  the  older  translators, 
can  express  only  the  meaning  of  being  brought 
to  a  downfall,  being  oveithrown,  prsecipilari,  and 
accordingly  sets  forth  the  consequence  of  that 
refusal  to  receive  comm.andments  which  charac- 
terizes the  fool  in  contrast  with  the  wise  man. 
8 


To  secure  a  stronger  antithesis  to  the  verb  of  the 
first  clause  Hitzig  reads  Ob/"  or  t03  J',  "  casta 
them  away,"  i.  e.  the  commandments.  But  it  is 
precisely  the  correspondence  with  the  2d  clause 
of  ver.  10,  where  Hitzig  must  admit  the  passive 
meaning  of  the  verb,  that  makes  it  certain  that 
this  is  here  also  the  intended  meaning  ;  for  such 
verbal  repetitions  of  whole  or  of  half  verses  are 
among  the  fancies  of  the  author  of  this  division 
of  our  book ;  see  above,  remarks  on  ver.  8. 
[The  wise  "speaks  little,  but  hears  much:  re- 
ceives commands:  therefore  it  goes  well  with 
him"  (ver.  9,  1st  clause ;  chap.  iii.  1  sq.)  ;  but  he 
"  who  is  of  foolish  lips,"  who  by  his  words  shows 
himself  a  fool,  is  ever  talking  and  not  receiving 
instruction,  is  ruined;  literally,  is  overthrown. 
It  is  in  general  a  peculiar  charm  of  mauj'  pro- 
verbs that  the  parallelism  is  not  perfectly  close, 
but  it  remains  the  function  of  the  reader  to  seek 
out  the  intermediate  thoughts,  and  to  make  tho 
deductions."     Rueetschi,  as  cited  above]. 

Ver.  9.  Is  made  manifest,  lit.,  "is  made 
known,"  i.e.  as  a  sinner  deserving  punishment, 
an  allusion  to  the  judicial  strictness  of  God,  the 
All-seeing,  [so  Wobdsw.],  (the  verb,  therefore, 
not  used  as  in  chap.  xii.  16).  Hitzig  strangely 
renders  "made  wiser,"  as  though  the  Niphal  weru 
here  passive  of  the  Iliphil.  [Rueetschi  again 
(as  cited  above,  p.  136)  agrees  with  Zocklek,  and 
thus  develops  the  antithesis:  "he  adopts  crooked 
ways  in  order,  as  he  thinks,  to  be  able  to  practice 
iniquity  more  secure  aud  unobserved;  but  he  is 
ever  known  and  exposed,  he  must  himself  always 
fear  recognition,  and  this  gives  to  his  walk  'in- 
security' "]. 

Ver.  10.  He  that  -winketh  -with  the  eye. 
Comp.  vi.  13,  where  as  here  the  "winking  with 
the  eye"  immediately  follows  the  mention  of 
crooked  and  perverse  action.  Instead  of  the  -i 
clause,  which  is  identical  with  the  2d  clause  of 
ver.  8,  and  which  here  yields  no  antithetic'paral- 
lelisin  to  the  1st  clause,  Ke.nsicott,  D.vtue,  Ber- 
the.vu,  Elster  prefer  the  very  dilferent  reading 
of  the  LXX:  6  6e  k'/.eyx^^v  fitra  —afiprjoiai;  e'ipTjvo- 
TToiel  (but  he  that  rebuketh  boldly  maketh  peace). 
This  however  appears  rather  to  be  an  attempted 
emendation,  the  result  of  well-meaning  reflection 
than  the  restoration  of  an  original  Hebrew  text. 
We  must  here  again  assume  a  momentary  depar 
ture  of  the  poet  from  his  ordinary  strictly  anti- 
thetical construction  of  his  sentences.  In  con- 
nection with  this,  however,  we  are  not  to  give  to 

the   verb   D^v'    conjecturally   the    meaning    of 

"stumbling"  or  of  "groping  blindly"  (Hitzig), 
but  that  which  is  found  also  in  ver.  8,  "  having 
a  fall,"  "self-destruction"  (Umbreit).  [Hcri 
again  Rueetschj  comes  to  the  defence  of 
the  poet's  antithesis,  with  the  explanation 
"  he  that  winketh,  the  false,  causes  sorrow, 
produces  vexation  to  himself,  and  he  who  in  his 
folly  openly  utters  evil  falls."  The  results  difl'er 
according  to  the  nature  of  his  wickedness; 
"vexation  when  he  has  done  wrong  secretly, 
overthrow,  destruction,  when  he  has  done  it 
openly  "  (as  above  cited,  p.  13G)]. 

5.  Vers.  11-14.  Two  pairs  of  sentences  con- 
cerning the  contrast  between  good  and  evil,  wis- 
dom and  folly,  associated  by  the  mention  which 


Ill 


THE  PROVERBS  OF  SOLOMON. 


is  common  to  the  first  and  last  proverb,  of  the 
mouth  of  those  in  whom  the  contrast  appears  (as 
the  preceding  group  was  characterized  by  the  men- 
tion of  the  lips  in  vers.  8  and  10). — A  fountain 
of  life  is  the  mouth  of  the  righteous,  on 
account  of  the  hearty,  edifying,  lovmg  character 
of  its  utterances.  For  this  ligure  compare  xiii. 
14;  xviii.  4.  For  the  2d  clause  see  remarks 
above  on  ver.  (j. 

Ver.  12.  Hate  stirreth  up  strife,  lit.,  "dis- 
putes," "litigations:"  comp.  vi.  14. — All  trans- 
gressions love  covereth  over,  by  ignoring 
them,  by  palliating  words,  by  considerate  and 
conciliatory  demeanor;  comp.  xvii.  9;  James  v. 
20;  1  Pet.  iv.  8;  1  Cor.  xiii.  4.— [Trapp:  Love 
hath  a  large  mantle]. 

Ver.  13.  A  rod  for  the  fool's  back,  i.  e. 
merited  punishment  overtakes  him,  the  man  void 
of  understanding  whose  lips  lack  wisdom  (comp. 
xxvi.  3;  xix.  29).  The  imperfect  and  suggestive 
form  of  the  antithesis  is  like  that  in  vers.  B  and  8. 

Ver.  14.  VTise  men  reserve  knowledge, 
lit.,  "conceal  knowledge,"  ;.  e.  husband  the  know- 
ledge and  understanding  which  they  possess  for 
tlie  ri.zht  time  and  place,  do  not  squander  it  in  un- 
seasonable talk  and  babbling  (comp.  ver.  8).  [So 
W  ,  N.,  St.,  and  M.].  In  the  parallel  passage 
xiii.  i'i  the  eyuouymous  verb  to  "cover"  (HulS) 
forrespoud.')  with  the  one  here  used.  Comp.  also 
Mai.  ii.  7. — Is  a  near  destruction,  i.  e.  is  ever 
inclined  to  break  forth  with  its  foolish  sugges- 
tions, and  thereby  to  bring  upon  itself  and  upon 
others  alarm  and  even  destruction.  Comp.  the 
sentiment  of  chap.  xiii.  8,  which  although  indeed 
somewhat  differently  constructed  is  still  in  gene- 
ral similar.  ["Near"  is  an  adjective,  and  the 
rendering  should  be  more  distinct  than  the  am- 
biguous and  misleading  translation  of  the  E.  V. 
The  mouth  of  the  wicked  is  not  simply  passively 
near  to  being  destroyed;  it  is  a  quickly  destroy- 
ing agency.— -A.] 

6.  Vers.  1.5-21.  Seven  proverbs  mostly  relating 
to  earthly  good,  its  worth,  and  the  means  of  its 
attainment, — connected  with  the  two  preceding 
groups  (although  only  loosely  and  externally)  by 
the  "destruction"  of  ver.  15,  and  the  allusion  to 
the  lips  in  vers.  18  and  19.  With  the  1st  clause 
ef  ver.  15  comp.  xviii.  11  ;  Ecclesiast.  xl.  26:  and 
Eccles.  vii.  12. — The  destruction  of  the  poor 
is  their  poverty,  ;.  e.,  on  account  of  their  desti- 
tution lliere  is  every  instant  threatening  them 
an  utter  destruction  or  the  sundering  of  all  their 
relations;  they  tlierefore  come  to  nothing,  they 
are  continually  exposed  to  the  danger  of  a  com- 
plete ruin  in  all  their  circumstances,  while  to  the 
rich  man  his  means  secure  a  sure  basis  and  a 
strong  protection  in  all  the  vicissitudes  of  life. 
Naturally  the  author  is  here  thinking  of  wealth 
well  earned  by  practical  wisdom;  and  this  is  at 
the  same  lime  a  means  in  the  further  efforts  of 
wisdom;  and  again,  of  a  deserved  poverty  which 
while  the  consequence  of  foolish  conduct,  always 
causes  one  to  sink  deeper  in  folly  and  moral 
need.  Comp.  the  ver.  following.  Uitzig  here 
following  Jer.  xlviii.  39  lakes  this  destruction 
(nnnp)  subjectively,  as  equivalent  to  "conster- 
nation, terror,"  [Notes],  which  view,  however, 
is  opposed  by  the  use  of  the  expression  in  the 
preceding  verse  and  in  ver.  29. 


Ver.  16.   The  labor  of  the  righteous,  his 

acquisitions,  his  earnings,  comp.  2  John  8. — 
Tendeth  to  life,  comp.  xi.  19  and  also  xvi.  8. 
The  contrast  to  this,  "tendeth  to  sin,"  includes 
the  idea  not  fully  expressed,  "  and  accordingly 
to  all  misfortune  and  ruin  as  the  result  of  sin." 
HiTZiG,  "  to  expiation,"  i.  e.  to  making  good  the 
losses  which  his  sins  bring  upon  him  as  just 
penalties  (with  a  reference  to  Zech.  xiv.  19 ;  Jer. 
xvii.  3);  Schultens,  Arnoldi.  Umbreit,  etc., 
"  to  downfall,  to  misfortune."  Both  expositions 
fail  to  conform  to  the  usual  signitication  of  JINtSn. 
Ver.  17.  Avyay  to  life  is  he  v^ho  heedeth 
correction.  "Away  to  life,"  (a  well  known 
expression  like  "  a  way,  or  path  of  life  "  in 
chap.  V.  6,  and  therefore  not  to  be  changed  by  a 

new  punctuation  into  D-'Hy  H^S,  "  a  traveller 
to  life,"  as  Ziegler  and  Ewald  propose) :  so  the 
wise  obse»ver  of  good  instruction  is  here  named 
because  he  also  guides  others  to  life,  in  contrast 
with  the  n^'nOi  'i'™  '<«^o  misleads,  the  despiser 
of  wholesome  discipline  and  correction,  who  not 
only  fails  of  the  right  way  himself,  but  shows 
himself  an  evil  guide  to  others  also  (Matt.  xv. 
14).  [The  rendering  of  the  E.  V.,  "  ia  in  the 
way,"  although  followed  by  H.,  N.,  M.,  W.,  is 
not  full  and  exhaustive  enough.  Such  a  man  is 
not  merely  "in  the  way  to  life  :"  he  is  a  guide, 
by  a  bolder  figure  he  is  a  way  to  other  men. — ■ 
A.]  The  intransitive  conception  of  this  parti- 
ciple (LXX,  Vulg.,  LtiTHER,  and  also  Umbeeit. 
Ewald,  etc.),  may  if  necessary  be  reached  by 
modifying  the  punctuation  n^iT?  (Hithp.,  HiT- 
ZIg);  but  the  "going  astray"  even  then  does  not 
correspond  remarkably  with  the  "way  to  life," 
so  far  as  this  expression  is  correctly  understood. 
["  This  sentence  is  an  example  how  sometimes 
that  which  is  simplest  and  most  obvious  can  be 
persistently  missed:  these  words  so  simple  and 
true  have  been  refined  upon  because  the  real 
idea  was  not  taken.  The  meaning  is  simply 
this:  example  is  efficacious  ;"  e(c.  Rdeetschi, 
as  above,  p.  137]. 

Ver.  18.  He  that  hideth  hatred  (hath) 
lying  lips,  strictly,  "is  lips  of  falsehood,"  i.  e. 
is  a  man  of  deceitful  lips.  [Here  again  the  E.  V. 
sacrifices  much  of  the  original.  "  Lying  lips" 
is  not  here  instrumental;  it  is  the  predicate. 
So  H.,  N.,  S.,  M.,  W.— A.]  Comp  for  this  im- 
mediate personification  of  the  sinning  organ, 
chap.  xii.  19,  22,  where  in  the  first  instance  the 
"lying  tongue"  and  then  the  "lying  lips"  ap- 
pear personified.  For  the  sentiment  comp.  xxvi. 
24.  Peculiarly  hard  and  arbitrary  is  Hitzigs 
exposition;  that  instead  of  Ip''/  (falsehood) 
we  should  read  ItfP.  (union),  and  that  the  ex- 
pression thus  resulting,  "  close,  compressed  lips" 
(?)  is  to  be  taken  as  the  description  of  the  de- 
ceitfully and  maliciously  compressed  mouth  of 
the  man  who  is  full  of  hate !  Ewald  is  also 
arbitrary  (although  following  the  LXX) ;  that 
instead  of  Ipt?  we  should  read  p^S  (righteous- 
ness);  "the  lips  of  the  righteous  hide  hatred," 
i.  e.  cover  their  enmity  with  love  (?)■ — He  ^ho 
spreadeth  slander  is  a  fool.  The  meaning 
of  tliis  I'd  clause  does  not  stand  in  the  relation 
of  an  antithesis  to  the  preceding,  but  that  of  a 


CHAP.  X.  1-32. 


115 


tlimax,  adding  a  worse  case  to  one  not  so  bad. 
If  one  conceals  his  hatred  within  himself  he  be- 
comes a  malignant  flatterer;  but  if  he  gives  ex- 
pression to  it  in  shmder,  abuse  and  base  detrac- 
tion, then  as  a  genuine  fool  he  brings  upon 
himself  the  greatest  injury.  [RuEiiTSCUi  objects 
to  this,  1)  that  the  analogy  of  xii.  19,  22  does 
not  justify  our  taking  the  expression  "lying 
lips"  in  the  1st  clause  as  the  predicate,  and  2) 
that  the  emphatic  pronoun  "  he "  (N'H)  in  the 
2d  clause  is  still  less  intelligible  on  this  view  of 
the  structure  of  the  verse  ;  he  regards  this  rather 
as  one  of  the  instances,  of  no  very  rare  occurrence, 
in  wliich  the  two  clauses  make  but  one  proposi- 
tion, and  renders,  "  whoso  conceals  hatred  with 
lying  lips  and  at  the  same  time  utters  slander — 
he  is  a  fool,"  aiding  the  explanation  "  one  of  the 
most  odious  of  vices  is  where  one  conceals  hatred 
under  fine  speech,  and  yet  slanders  behind  the 
back;  such  a  man  is  in  sight  of  God  and  men 
despised  and  spurned  "]. 

Ver.  19.  Transgression  is  not  v^anting. 
In  this  way  is  the  verb  to  be  rendered,  with  Um- 
BREiT,  HiTziG  and  most  others :  and  not  with 
Uertiieau,  transgression  "  does  not  vanish  "  (as 
though  we  had  here  something  to  do  with  a  re- 
moval or  obliteration  of  actual  guilt)  ;  only  with 
the  former  rendering  does  the  antithesis  in  the 
2d  member  correspond,  where  it  is  plain  that 
taciturnity  and  discretion  in  speech  are  recom- 
mended ;  oomp.  xiii.  3  ;  xvii.  27,  28.  [Noyes's 
translation,  "offence,"  has  the  fault,  rare  with 
him,  of  obscurity  or  ambiguity].  With  the  ex- 
pression "  to  govern  the  lips"  compare  the  Latin 
compescere  linyuam  and  the  parallels  from  Arabic 
and  Persian  poets  which  Umbreit  adduces  in 
illustration  of  our  pass.age. 

Ver.  20.  Choice  silver,  as  in  chap.  viii.  19 
(comp.  10)  is  here  used  to  indicate  a  very  great 
value. — Is  of  no  ^vorth.  literally,  "is  as  no- 
thing, is  as  a  trifle,"— a  popular  and  proverbial 
circumlocution  for  the  idea  of  utter  nothingness 
or  worlhlessness. — Ver.  21.  Feed  many,  i.  e. 
nourish  and  refresh  many  with  the  wholesome  doc- 
trines of  godliness  (comp.  Eccles.  xii.  11;  Ezek. 
xxxiv.  2  sq  ;  Acts  xx.  2»). — -But  fools  die  for 
'V7ant   of    kno^^ledge,    i.    e.    persistent   fools 

(D'TIX)  .are  not  only  incompetent  to  become  to 
others  teachers  of  truth  and  guides  to  life:  they 
are  in  themselves  children  of  death  for  their  lack 
of  understanding. 

7.  Vers.  22-25.  Four  proverbs  relating  to  the 
conduct  of  the  righteous  and  the  ungodly  and 
their  respective  lots.  The  lot  of  the  righteous, 
which  consists  in  God's  blessing  which  makes 
rich  without  any  efl'ort,  forms  the  starting  point 
of  the  description  in  ver  22. — And  labor  add- 
eth  nothing  beside  it,  i.  e.  as  supplementary 
and  exterior  to  it,  that  divine  blessing  which  is 
all  in  all,  which  enriches  the  friends  of  God  even 
in  sleep  (comp.  Ps.  cxxvii.  2  [and  in  connection 
with  this  Hupfeld's  comments:  "NMtiirally  this 
is  not  to  be  taken  literally,  as  thougli  perchance 
labor  in  itself  were  cast  aside,  and  the  Oriental 
indolence  commended  :  nor  again  is  the  privilege 
given  to  the  pious  of  being  released  from  ordi- 
nary human  toils,  and  of  folding  their  liands  in 
reliance  on  their  powerful  Friend;  the  aim  is 
only,  after  the  emphatic  and   one-sided  manner 


of  the  proverb  to  make  prominent  the  other  side 
of  the  case,  overlooked  by  restless  toilers,  what 
God  does  in  the  matter,  so  as  to  warn  against 
the  delusion  that  man  can  conquer  by  his  toil 
alone,"  etc-l).  This  view  is  correctly  taken  by 
Jarchi,  Levi  ben  Gekson,  Ewald,  Hitzig,  etc., 
while  others  (LXX,  Vulg.,  Umbreit,  Bertheau, 
Elster,  [the  E.  V.,  H.,  N.,  St.,  M.])  translate 
"and  addeth  no  sorrow  thereto."  But  then  in- 
stead of  n3i'  we  should  rather  have  had  TT'IV 
T  ■  T  V  - 

(comp.  Jer.  xlv.  3). 

Ver.  23.  As  sport  to  a  fool  is  the  practice 
of  iniquity,  literally,  "  like  a  laugh  Is  it  to  the 
■fool  to  execute  evil  counsel."  This  "like  sport" 
is  then  to  be  supplied  also  before  the  2d  member; 
"but  to  the  man  of  understanding  wisdom  is  as 
an  enjoyment."  [.M.  agrees  with  our  author 
whose  view  is  both  more  forcible  and  more  ac- 
cordant with  the  Hebrew  idiom  than  that  ex- 
pressed in  the  E.  V.  and  retained  by  N.  and  S. : 
"  a  man  of  understanding  has  wisdom."  More 
than  this  is  meant :  wisdom  is  his  delight. — A.] 
The  verb  to  practice  (nity;t?. )  is  probably  not  to 
be  supplied  here  before  "wisdom"  (nojn)  ;  it 
is  self-evident  (in  opposition  to  Hitzig's  view) 
that  wisdom  is  considered  here  as  something 
practiced  and  not  merely  possessed.  With  tlie 
phrase  "man  of  understanding,"  the  discerning 
man,  comp.  xi.  12. 

Ver.  24.  What  the  wicked  feareth,  lit., 
"the  dread  of  the  wicked,"  comp.  Isa.  Ixvi  4; 
Job  iii.  25;  Prov.  xi.  27. — The  desire  of  tlic 
righteous  is  granted  them. — The  verb  ([P]; 
can  be  regarded  either  as  impersonal  [like  the 
German  '•esgibl,"  there  is:  comp.  xiii.  10  and  Job 
xxxvii.  10],  or  directly  changed  to  the  passive 
(tip")  as  the  Vulg.,  the  Targums,  and  among  re- 
cent interpreters  Ew.\ld  and  Hitzig,  e.  y.,  do. 
To  supply  as  the  subject  "Jehovah"  (ABr:N 
Ezra,  U.mbreit,  Elster,  Stuart,  etc.)  has  its 
parallels  indeed  in  xiii.  21,  22,  but  is  here  less 
natural  than  there. 

Ver.  2.5.  When  a  storm  s'weepeth  by  the 
■wicked  is  no  more.  Thus  correctly  Ewald, 
Bertheau,  Hitzig,  [Holue.s,  Stuart,  Muen- 
scher].  Against  the  conception  of  the  first 
phrase  (^.i2^2)  as    a  comparison,  "  ,as   a  -storm 

sweepelh  by,  so,"  etc.  (Umbkeit,  Elster,  [E.  V., 
Notes],  etc.)  we  may  urge  the  conjunction  1  before 
px,  as  well  as  the  idea  of  an  "  everlasting  foun- 
dation "  in  the  2d  member.  With  the  latter -ex- 
pression comp.  ver.  30,  and  also  Ps.  cxxv.  1. 
With  the  first  clause  comp.  Job  i.  19;  Isa.  xxviii. 
18,  19:   Prov.  i.  27. 

8.  Ver.  2li.  An  isolated  proverb  relating  to  the 
uselessness  and  repulsiveness  of  the  sluggish. 
Comp.  xxii.  13,  and  also  vi.  6  sq.  ;  xii.  27  :  xix. 
24. — As  vinegar  to  the  teeth.  So  the  majority 
correctly  render,  while  the    LXX,  Pesch.,  .•Irab., 

etc.,  falsely  translate  the  noun  (V3n,  comp.  Num. 
vi.  3  ;  Ps.  Ixix.  22)  by  "sour  grapes"  (buipn^). — 
To  them  that  send  him.  Perhaps  this  phrase 
as  referring  to  the  idea  which  must  be  supplied, 
the  authority,  the  master  (D''^nX),  comp.  sxv. 
13,  might  be  transhited  by  "his  sender,  his  em- 
ployer."    Comp.  Hitzig  on  this  passage. 


116 


THE  PROVERBS  OF  SOLOMON. 


9.  Vers.  27-30.  Four  proverbs  bearing  upon 
the  prosperity  of  the  pious  and  the  ruin  of  the 
ungodly.  With  ver.  27  comp.  iii.  1;  ix.  11 ;  xiv. 
27. — Ver.  28.  The  expectation  of  the  right- 
eous is  gladness,  i.  e.  as  its  object  comes  lutu 
possession  of  him  who  indulges  it.  With  the  2d 
clause  comp.  xi.  7;  Job  viii.  13;  Ps.  cxii.  10. 

Ver.  29.  Jehovah's  way  is  a  bulwark  to 
the  innocent.  The  meaning  doubtless  is,  Jeho- 
vah's way  in  the  administration  of  the  world.  His 
providence,  His  righteous  and  gracious  rule, 
proves  itself  to  the  pious  a  strong  protection  and 
defence  (comp.  the  "strong  city"  of  ver.  15.  also 
Ps.  xxxi.  21 ;  xxxvii.  39;  xliii.  2,  etc.)  [Wordsw.  : 
wherever  he  goes  he  is  in  a  casllel.  Only  with 
this  objective  conception  of  "Jehovah's  way" 
does  the  antithesis  in  the  2d  clause  agree  (comp. 
vers.  14,  15),  and  not  with  the  subjective,  which 
makes  it  religion,  a  devout  life.  Many,  however, 
(Aenoldi,  ZiEGLEB,  Umbkeit,  Elstek,  [NuvesJ, 

etc.)  unite  DH  in  one  conception  with  ^'I'l  and 
translate  "A  fortress  is  Jehovah  to  the  innocent" 
(upright  in  his  way);  comp.  Prov.  xiii.  6;  Job 
iv.  G.  One  must  make  his  choice  between  the 
two  interpretations,  as  both  are  grammatically 
admissible  and  yield  essenti.ally  the  same  mean- 
ing.— Ver.  30.  With  the  first  clause  comp.  xii.  3: 
with  the  second,  ii.  21 ;  Ps.  xxxvii.  29. 

10.  Vers.  31,  32.  Two  proverbs  standing  iso- 
lated, treating  of  the  mouth  of  the  righteous  and 
that  of  the  ungodly  and  their  respective  utter- 
ances or  fruits.  The  mouth  of  the  righteous 
putteth  forth  w^isdom,  as  the  sap  of  a  fruit- 
ful tree  develops  boaiitiful  flowers  and  fruits; 
comp.  the  "fruit  of  the  lips,"  Isa.  Ivii.  19  and  the 
corresponding  expression  /capTof  xe'^-f""  in  Heb. 
xiii.  lli  — In  the  2d  clause  this  figure  is  aban- 
doned, so  far  as  respects  the  expression  "the 
perverse  tongue  ;"  but  the  "is  destroyed  "  re- 
minds distinctly  enough  of  the  hewing  down  and 
dying  out  of  unfruitful  trees;  comp.  Matth.  iii. 
10  .  vii.  19. — Ver.  82.  Knowr  what  is  accep- 
table, >.  e.,  are  familiar  with  it,  know  how  to 
say  much  of  it.  The  noun  ]i!f1  is  here  ob- 
jective in  its  meaning,  used  of  that  which  pro- 
duces delight  (with  God  and  men)  the  lovely,  the 
charming  (comp.  Luke  iv.  22). — Hitzig  on  ac- 
count of  the  aiToa-d^ci  of  the  LXX  (they  distil, 
they  send  forth)  reads  ]'>'?!  instead  of  |'i'7.'.' 
from  which  we  do  certainly  gain  a  better  paral- 
lelism of  meaning  with  the  1st  clause  of  the  pre- 
ceding verse.  And  yet  it  seems  at  least  suspi- 
cious to  go  so  far  in  this  endeavor  to  secure  a 
parallelism  in  the  contents  of  the  two  verses,  as 
actually  to  transpose,  as  HiTZio  does,  the  order 
of  their  second  clauses,  and  so  combine  them  in 
the  following  order:  31,  1st — 32,  2d— 32,  Isl  — 
31,  2d.  [llUEETSCiii,  in  liis  criticism  upon  this 
tampering  with  forms  and  arrangement,  says  : 
"  It  is  all  needless — nay,  it  destroys  a  beautiful, 
life-like  thought,  and  substitutes  for  it  a  dry 
commonplace."  Ver.  31  says:  "The  mouth  of 
the  righteous  shooteth  forth  wisdom,  but  the 
perverse  tongue  is  rooted  out;"  if  the  mouth  of 
the  righteous  may  be  compared  to  a  goud  tree  or 
field,  that  must  yield  good  fruit,  tlie  ilccuitful 
tongue  is  a  bad  tree,  that  can  hear  only  rdtten 
fruit,  and    for   that   very  reason    is    cut    down, 


rooted  out,  destroyed.  Ver.  32  adds  "  The  lips 
of  the  righteous  know,"  etc.  "  The  righteous  finds 
always,  as  if  instinctively,  what  is  acceptable — 
is,  as  it  were,  inspired  with  it,  so  that  his  lips, 
as  it  were,  naturally  find  it,  while,  on  the  other 
hand,  the  wicked  knows  and  understands  only 
what  is  distorted  or  perverse,  and  his  mouth 
therefore  speaks  only  this"  (as  cited  above, 
p.  138)]. 

DOCTRINAL   AND    ETHICAL. 

The  contrast  between  the  righteous  and  the 
wicked,  or  between  the  wise  and  foolish,  forms 
evidently  the  main  theme  of  our  chapter.  This 
contrast,  after  being  suggested  in  a  general  and 
prefatory  way  in  ver  1,  is  developed  with  spe- 
cial reference,  1)  to  the  attainment  or  non-attain- 
ment on  both  parts  of  earthly  possessions,  espe- 
cially riches  and  a  good  name  (vers.  2-7)  ;  2)  to 
their  differing  dispositions  as  expressed  by  mouth 
and  lips,  the  organs  of  speech,  with  diverse  in- 
fluence on  their  prosperity  in  life  (vers.  8-14); 
3)  to  the  effect,  tending  on  the  one  side  to  bless- 
ing, on  the  other  to  destruction,  which  the  labor 
of  the  two  classes  (whether  with  the  hands  or 
with  the  lips)  has  upon  themselves  and  upon 
others  (vers.  15-24  and  ver.  26) ;  4)  the  different 
issues  of  the  lives  of  both  (vers.  2.5,  27-32). 
With  the  individual  groups  of  proverbs,  as  we 
had  occasion  to  combine  them  above  in  the  exe- 
getical  notes,  these  main  divisions  in  the  treat- 
ment of  the  subject  correspond  only  in  part ;  for 
the  formation  of  the  groups  was  determined  as 
we  sasv  in  manifold  ways,  and  by  quite  external 
circumstances  and  relations. 

A  peculiarly  rich  return,  in  an  ethical  view,  is 
yielded  by  those  maxims  which  refer  to  the 
earthly  revenues  and  possessions  of  the  pious 
and  the  foolish  (2-7,  15,  16,  22,  27  sq.).  They 
all  serve  to  illustrate  the  great  truth,  "  On  God's 
blessing  every  thing  depends,"  while  they  no  less 
interpret  that  other  saying  (2  Thess.  iii.  10; 
comp.  vers.  4,  5  of  our  chapter).  "If  any  man 
will  not  work,  neither  shall  he  eat."  Eminently 
important  and  comparatively  original  (;'.  e.,  never 
before  brought  to  an  emphatic  utterance)  are 
also  the  proverbs  relating  to  the  worth  of  a  cir- 
cumspect reserve  in  speech  (vers.  8,  10,  13,  14, 
18,  19,  comp.  James  iii.  3-12)  ;  those  relating  to 
the  case  with  which  the  evil  man  brings  forth  his 
evil  and  the  good  his  good — plainly  because  an 
evil  heart  underlies  the  works  of  the  one,  a  loving 
spirit  the  other's  whole  mode  of  action  (ver.  23; 
comp.  vers.  11,  12,  18,  20,  and  pussages  of  the 
New  Testament  like  Matth  xii.  33-35;  1  Johu 
iii.  7  sq.;  v.  3) ;  and  lastly  those  relating  to  tlie 
spiritual  blessings  for  others  also  that  spring 
forth  from  the  mouth  of  the  pious  as  (he  whole- 
some fruit  of  his  wisdom  (vers.  11,  21,  31  ;  comp. 
Matth.  vii.  16  sq.;  John  xv.  4  sq.;  Gal.  v.  22; 
Phil.  i.  11;   James  iii.  18). 

HOMILETIC    AND   PRACTICAL. 

Homily  on  the  entire  chapter.  The  pious  and  the 
ungodly  compared  in  respect,  1)  to  their  earthly 
good  ;  2)  to  their  worth  in  the  eyes  of  men;  3) 
to  their  outward  demeanor  in  intercourse  with 
others  ;  4)  to  their  disposition  of  heart   as  thij 


CHAP.  X.  1-32. 


117 


appears  in  their  mien,  their  words,  their  acts  ; 
5)  to  their  diverse  fruit,  that  which  they  produce 
in  their  moral  influence  on  others;  tj)  to  iheir 
different  fates,  as  awarded  to  ihera  at  last  in  the 
retribution  of  eternity. — Comp.  Stocker:  True 
righteousness:  1)  its  basis  (ver.  1) ;  2)  ils  mani- 
festation and  maintenance  in  life  (vers.  2~o) ;  o) 
its  utility  (vers.  6,  7) :  4)  tlie  manner  of  itb  pre- 
servation and  increase  (ver.  8  sq.).* 

3tarke  : — The  great  difference  between  the 
pious  and  the  ungodly:  1)  in  respect  to  temporal 
blessings  (vers.  1-7) ;  2)  in  respect  to  conduct 
(vers.  8-2t)) ;  3)  in  respect  to  their  prosperity 
and  the  issue  of  their  deeds  (vers.  27-32). — • 
Calwer  Handbuch :  Of  righteousness  through 
wisdom  and  of  unrighteousness  through  folly  and 
mockery.  1)  Warning  .against  the  vices  which 
quench  delight  in  rigliieousness  (1-14);  2)  admo- 
nition to  the  careful  government  of  the  tongue  as 
tliat  on  which  above  all  things  else  the  life  and 
the  true  fruits  of  righteousness  depend  (15-21); 
3)  allusion  to  ric'.ies,  long  life,  the  joyful  attain- 
ment of  one's  hopes,  contidence  in  (iod,  security, 
good  counsel,  eic.^  as  impelling  to  righteousness, 
as  well  as  to  the  opposite  of  all  these  as  the  evil 
result  of  sin  (22-32). 

Vers.  1-7  (Text  adapted  to  a  sermon  on  Educa- 
tion). Egakd:  Will  thou  have  joy  and  not  sorrow 
in  thy  children,  then  train  them  in  the  nurture 
and  admonition  of  the  Lord  (Eph.  vi.  4). — .Stock- 
er: Are  there  to  be  people  that  walk  justly,  ;'.  e., 
honorably  and  sincerely  before  God,  then  must 
they  be  trained  to  it  from  childhood.  Tiie  educa- 
tion of  cliildren  is  the  foundation  that  must  be 
laid  fjr  righteousness. — Ver.  3  sq.  Starke:  Al- 
though all  depends  cliiefly  on  God's  blessing,  yet 
not  for  that  reason  is  man  discharged  from  labor. 
Labor  is  the  ordinance  in  which  God  will  reveal 
His  blessing  (Ps.  cxxvlii.  2). — Von  Gerl.ich: 
The  Lord  maketh  rich,  but  by  the  industry  which 
the  righteous  by  His  grace  exercise. ^[Bp.  But- 
ler: Riches  were  first  bestowed  upon  ihe  world 
as  they  are  still  continued  in  it,  by  the  blessing  of 
God  upon  the  industry  of  men.  in  the  use  of  (heir 
unilerstanding  and  strength.] — Vers.  0,  7.  Oshn- 
DER  (in  Starke):  A  good  name  among  men  is 
also  I'easonably  to  be  reckoneil  among  the  excel- 
lent gifts  of  God,  Ps.  cxii.  6;  Eccles  vii.  1. — 
Geier  :  To  the  righteous  not  only  does  God  grant 
good  in  this  life  aad  the  future;  all  good  men 
also  wish  them  all  good  and  intercede  for  ii  day 
by  day,  witliout  their  knowing  or  suspecting  it, 
Ihat  it  may  descend  on  them  from  God.  Many 
righteous  m3n  unknown,  or  even  hated  during 
•,bcir  life,  are  first  truly  known  after  their  death 
and  distinguished  by  honors  of  every  kind,  as  the 

*  Stocker  brings  the  contents  of  chap^.  x. — xxiv.  in  gene- 
ral under  five  titles,  coirespoailinf:  to  the  fi»e  chief  virtu,  s; 
.lustice.  Modesty,  WiaiK.m  TeniperMni-e  I'itlieiice  To  .lus- 
tictt  he  assijius  ttie  cunients  ot  cliapters  x  ami  xi.;  lo  Mo- 
deration chnps.  xii.  and  xiii.;  to  Wisdom  cliaps.  xiv — xvi,; 
tu  'feniperanee  ch^ips.  xvi. — xxiii.;  to  Patieme  chtip.  x.\iv. 
tie  himself  admits  the  arbitrariness  of  this  division,  and  yet 
tliinliS  there  is  no  undue  violence  done  thereby  to  the  i-ro- 
veibs  m  (juestion;  for  there  is  "in  these  proverlts  ot  Sulo- 
liion  (in  cliaps.  x. — xxiv.)  in  g-nera)  a  certain  qualirysuch 
JIM  we  may  have  seen  in  a  beautiful  green  meaduw,  on  which 
all  manner  uf  beautiful,  lovely,  gl-nidus  flowers  of  many 
sorts  and  colors  are  to  be  fallen  in  with  or  found,  which 
stand  wonilerliilly  mixed  and  confused,  and  are  only  nfter- 
wiir.is  to  be  brought  and  placed  in  a  ceit.On  order  by  some 
iiiaideu  who  gatheis  ihem  lor  a  wreath."  {Sermons,  etc., 
p.  Itiii.)  I 


Apostles,  Prophets,  Martyrs,  etc.  The  ofTensive- 
ness  of  the  ungodly,  on  the  contrary,  where  even 
so  much  as  the  mention  of  their  name  is  involved, 
is  perpetu.al. — Funeral  discourse  on  ver.  7. 
ZlEGLER  (in  ZtMMERMANfl's  SmuUagsfcier,  1858, 
pp.  760  sq.):  The  memory  of  the  just  is  blessed 
I)  because  of  his  winning  friendship;  2)  because 
of  his  unfeigned  piety;  3)  because  of  his  stead- 
fast patience  ;  4)  because  of  his  noble,  public- 
spirited  activity. — [Ver.  7.  J.  Foster:  Thejust 
show  in  the  most  evident  and  pleasing  manner 
the  gracious  connexion  which  God  hasuonsiantly 
maintained  with  a  sinful  world  ;  they  are  verify- 
ing examples  of  the  excellence  of  genuine  reli- 
gion ;  they  diminish  to  our  view  the  repulsive- 
ness  and  horror  of  death  ;  their  memory  is  com- 
bined with  the  whole  progress  of  the  cause  of 
God  on  earth, — .with  its  living  agency  through 
every  stage. — Trapp  :  Be  good  and  do  good,  so 
shall  thy  name  be  heir  to  thy  life.] 

Vers.  8-14.  Geier  (on  ver.  8):  Long  as  one 
lives  he  has  to  learn  and  to  grow  in  knowledge, 
but  above  all  also  in  Ihe  an  of  governing  the 
tongue.  A  fool  is  in  nothing  sooner  and  better 
recognized  than  in  his  conversation  — [Ver.  9. 
B.\RROW  :  Upright  simplicity  is  the  deejv'st  wis- 
dom, and  perverse  cratt  the  merest  shallowness; 
he  who  is  most  true  and  just  to  others  is  most 
faithful  and  friendly  to  himself,  and  whoever 
doth  abuse  his  neighbor  is  his  own  greatest  cheat 
and  foe. — Bridges:  ''Show  me  an  easier  path" 
is  nature's  cry.  "Show  me,"  cries  the  child  of 
God,  "a  sure  path."  Such  is  the  upright  walk, 
under  the  shield  of  the  Lord's  protection  and 
providence  ;  under  the  shadow  of  His  promises, 
in  the  assurance  of  His  present  favor,  and  in  its 
peaceful  end.] — J.  Lange  (on  ver.  10):  In  his 
very  bearing  and  gestures  the  Christian  must  so 
carry  himself  that  there  can  be  read  in  them 
true  love,  due  reverence  and  sincerity. — He  who 
has  too  many  compliments  for  every  body  is  sel- 
dom sincere;  trust  not  such  a  one,  etc. — [Ver.  11. 
Arxot:  The  Lord  looks  down  and  men  look  up 
expecting  lo  see  .a  fringe  of  living  green  around 
the  lip  of  a  Christian  s  life  course.] — Zeltner 
(on  ver.  12):  Love  is  the  noblest  spice  in  all 
things,  the  first  fruit  of  faith,  the  most  useful 
thing  in  all  conditions,  yea,  a  truly  Divine  virtue, 
for  God  Himself  is  love. — Take  love  out  of  the 
world,  and  thou  wilt  find  nothing  but  contention. 
Of  the  utility  of  true  love  one  can  never  preach 
enough  [T.  Adams  :  "  Love  covcrelh  all  sins," 
saith  Solomon  ;  covers  them  partly  from  the  eyes 
of  God,  in  praying  for  the  offenders  ;  partly  from 
the  eyes  of  the  world  in  throwing  a  cloak  over 
our  brother's  nakedness  ;  especially  from  its  own 
eyes,  by  winking  at  manj'  wrongs  ofl'ered  il.] — 
Cramer  (on  vers.  13,  14)  :  It  is  no  shame  to 
know  nothing,  but  it  is  indeed  to  wish  to  know  no- 
thing Learn  in  thy  youth,  and  thou  h;isl  bene- 
fit therefrom  thy  life  long. — Hasius  (on  ver.  13) : 
He  who  makes  his  tongue  a  rod  to  scourge  others 
with,  must  often  in  turn  give  his  back  lo  correc- 
tion.— Von  Gerlach  :  The  fool  must  like  the 
beast  be  corrected  with  the  stick,  since  he  is  ca- 
pable of  no  rational  teaching. — [Bradford:  He 
lhat  trembleth  not  in  hearing  shall  be  broken  to 
pieces  in  feeling.] 

Vers.  15-21).    Geier  (on  vera.  15,  16):   Riches 
are  a  means  lhat  may  be  employed  for  good,  but 


118 


THE  PROVERBS  OF  SOLOMON. 


as,  alas,  generally  happens,  may  be  misused  in 
the  service  of  vanity  and  evil.  Poverty  is  in  it- 
self a  sad  thing  (Prov.  xxx.  8),  and  brings  be- 
sides serious  dangers  to  the  soul ;  for  an  humble 
heart,  however,  that,  child-like,  submits  to  God's 
correction  and  guidance,  it  may  also  become  a 
security  against  many  kinds  of  sins. — [Vers.  15, 
16.  Tk.\pi'  :  Surely  this  should  humble  us,  that 
riches — that  should  be  our  rises  to  raise  us  up  to 
God,  or  glasses  to  see  the  love  of  God  in — our 
corrupt  nature  uses  them  as  clouds,  as  clogs,  etc., 
yea,  sets  them  up  in  God's  place. — Lord  B\coN  : 
This  is  excellently  expressed,  that  riches  are  as 
a  stronghold  in  imagination,  and  not  always  in 
fact;  for  certainly  great  riches  have  sold  more 
men  than  they  have  bought  out. — Brii>ges;  Our 
labor  is  God's  work — wrought  in  dependence  on 
Him — not  for  life,  but  to  life. — Ver.  18.  Barrow: 
Since  our  faculty  of  speech  %vas  given  us  as  in 
the  first  place  to  praise  and  glorify  our  Maker, 
80  in  the  next  to  benefit  and  help  our  neighbor, 
it  is  an  unnatural,  perverting  and  irrational 
abuse  thereof  to  employ  it  to  the  damage,  disgrace, 
vexation  or  wrong  in  any  kind  of  our  brother. — 
Arnot:  Strangle  the  evil  thoughts  as  they  are 
coming  to  the  birth,  that  the  spirits  which  trou- 
bled you  within  may  not  go  forth  embodied  to 
trouble  also  the  world. — They  who  abide  in 
Christ  will  experience  a  sweet  necessity  of  doing 
good  to  men  ;  they  who  really  try  to  do  good  to 
men  will  be  compelled  to  abide  in  Christ.] — 
Starke  (on  ver.  18).  Open  hatred  and  secret 
slander  are  both  alike  works  of  Satan  against 
which  a  true  Christian  should  be  on  his  guard  — 
(On  vers.  19-21)  :  The  more  one  gives  free  course 
to  his  tongue,  the  more  does  he  defile  his  con- 
science, comes  too  near  God  and  his  neighbor. 
But  how  usefully  can  a  consecrated  tongue  be  em- 
ployed in  the  instruction,  consolation  and  counsel 
of  one's  neighbor  !  Therefore  let  the  Holy  Spirit 
of  God  rule  thy  heart  and  thy  tongue,  Eph.  iii.  29. 
(On  ver.  2:^) :  It  is  devilish  to  sin  and  then  boast 
of  sin.  The  wanton  laughter  of  the  wicked  is 
followed  at  last,  and  often  soon  enough,  by  weep- 
ing  and    wailing,  Luke  vii.  25. — (On  ver.   24)  : 


With  all  the  good  cheer  of  sinners  there  is  yet 
sometimes  found  in  them  a  strange  unrest.  Their 
own  conscience  chastises  them  and  causes  dis- 
may.— (On  ver.  26)  ;  Indolence  is  injurious  to 
every  one,  whether  in  a  spiritual  or  a  secular 
calling.  Not  by  ease,  but  by  diligence  and  fide- 
lity does  one  honorably  fulfil  his  office ;  1  Cor. 
iv.  2. — [BuNYAN :  All  the  hopes  of  the  wicked 
shall  not  bring  him  to  heaven ;  all  the  fears  of 
the  righteous  shall  not  bring  him  to  hell. — Ar- 
not:— Fear  and  hope  were  common  to  the 
righteous  and  the  wicked  in  time:  at  the  border 
of  eternity  the  one  will  be  relieved  from  all  his 
fear,  the  other  will  be  deprived  of  all  his  hope. 
— (On  ver.  26)  :  The  minor  morals  are  not  ne- 
glected in  the  Scriptures.  He  who  is  a  Christian 
in  little  things  is  not  a  little  Christian.  He  is 
the  greatest  Christian  and  the  most  useful.  The 
baptism  of  these  little  outlying  things  shows  that 
he  is  full  of  grace,  for  these  are  grace's  overflow- 
ings.]—  Bcrleb.  Bible  (on  vers.  19-21):  As  si- 
lence is  in  many  ways  needful,  as  Christ  Himself 
hath  taught  us  by  His  own  example,  so  on  the 
other  hand  we  should  offend  God  and  rob  Him 
of  His  honor  if  we  would  keep  silence  when  He 
will  have  us  speak.  The  lips  of  the  righteous 
often  serve  God  as  an  instrument  by  which  He 
speaketh  and  instructeth  him  that  needeth. 

Vers.  27-32.  Zeltxer:  There  is  no  grosser  self- 
deception  than  when  one  in  persistent  impeni- 
tence and  impiety  yet  imagines  that  he  is  at  last 
to  live  in  heaven. — Geier  ;  If  thy  hope  of  eternal 
blessedness  is  not  to  fail  thee,  it  must  be  based  on 
the  righteousness  of  Christ  appropriated  by  faith, 
for  this  alone  avails  with  God. — (On  vers.  30): 
Let  us  love  and  long  for  that  which  is  really  eter- 
nal and  unchangeable;  for  only  then  can  we  say 
"I  shall  not  be  moved,"  Ps.  x.  6;  xxx.  6. — 
Starke  (on  vers.  31,  32):  When  God's  honor  and 
the  edification  and  improvement  of  one's  neighbor 
is  not  the  chief  end  of  our  speaking ;  it  is  a  sign 
that  eternal  wisdom  has  not  yet  wholly  sanctified 
our  hearts,  comp.  ver.  13,  14. — Wohlfarth  (oa 
vers.  23-32) :  The  sinner's  fear  and  the  hope  of 
the  righteous  (comp.  1  John  iv.  18;  iii.  3). 


h)  Comparison  between  the  good  results  of  piety  and  the  disadvantages  and  penalties  of  ungod- 
liness. 

Chaps.  XI.— XV. 
a)  With  reference  to  just  and  unjust,  benevolent  and  malevolent  conduct  towards  one's  neighbor. 

Chap.  XI. 


1  A  false  balance  is  an  abomination  to  Jehovah, 
but  a  true  weight  is  his  delight. 

2  Pride  cometh,  then  cometh  shame, 
but  with  the  humble  i.s  wi-^doin. 

3  The  integrity  of  the  upright  guideth  them, 

but  the  perversenesa  of  the  ungodly  shall  destroy  them. 


CHAP.  XI.  1-31.  ^^1 


4  Riches  profit  not  in  the  day  of  wrath, 
but  righteousness  delivereth  from  death. 

5  The  righteousness  of  the  upright  maketh  smooth  his  way, 
hut  by  his  wickedness  doth  the  wicked  fall. 

6  The  integrity  of  the  upright  delivereth  them, 

but  by  their  transgressions  shall  the  wicked  be  taken. 

7  With  the  death  of  the  wicked  (his)  hope  cometh  to  nought, 
and  the  unjust  expectation  hath  perished. 

8  The  righteous  is  delivered  from  trouble, 
and  the  wicked  cometh  in  his  stead. 

9  The  hypocrite  with  his  mouth  destroyeth  his  neighbor, 

but  by  the  knowledge  of  the  righteous  shall  they  (he)  be  delivered. 

10  In  the  prosperity  of  the  upright  the  city  rejoiceth, 

but  at  the  destruction  of  the  wicked  (there  is)  shouting. 

11  By  the  blessing  of  the  upright  is  the  city  exalted, 
but  by  the  mouth  of  the  wicked  it  is  destroyed. 

1 2  He  that  speaketh  contemptuously  of  his  neighbor  lacketh  wisdom, 
but  a  man  of  understanding  is  silent. 

13  He  who  goeth  about  as  a  slanderer  reveal eth  secrets, 
he  who  is  of  a  faithful  spirit  concealeth  the  matter. 

14  Where  there  is  no  direction  the  people  fall, 
but  in  a  multitude  of  counsellors  is  safety. 

1-5  He  shall  fare  ill  that  is  security  for  a  stranger, 
but  whoso  hateth  suretyship  liveth  in  quiet. 

16  A  pleasing  woman  retaineth  honor, 
and  strong  men  retain  riches. 

17  A  benevolent  man  doeth  good  to  himself, 
and  the  cruel  troubleth  his  own  flesh. 

18  The  wicked  gaineth  a  deceptive  result, 

but  he  that  soweth  righteousness  a  sure  reward. 

19  He  that  holdeth  &st  integrity  (cometh)  to  life, 
but  he  that  pursueth  evil  to  his  death. 

20  An  abomination  to  Jehovah  are  the  perverse  in  heart, 
but  they  that  walk  uprightly  His  delight. 

21  Assuredly  (hand  to  hand)  the  wicked  goeth  not  unpunished, 
but  the  seed  of  the  righteous  is  delivered. 

22  A  jewel  of  gold  in  a  swine's  snout, 

(and)  a  fair  woman  that  hath  lost  discretion. 

23  The  desire  of  the  righteous  is  good  only, 

the  expectation  of  the  wicked  is  (God's)  wrath. 

24  There  is  that  scattereth  and  it  increaseth  still, 
and  (there  is)  that  stinteth  only  to  poverty 

25  A  liberal  soul  shall  be  well  fed, 

and  he  that  watereth  others  is  also  watered. 

26  Whoso  withholdeth  corn  the  people  curse  him, 

but  blessings  ( come)  upon  the  head  of  him  that  selleth  it, 

27  He  that  striveth  after  good  seeketh  favor, 

but  he  that  searcheth  for  evil,  it  shall  find  him. 

28  He  that  trusteth  in  his  riches  shall  fall, 

but  as  a  green  leaf  shall  the  righteous  flourish. 

29  He  that  troubleth  his  own  house  shall  inherit  wind, 
and  the  fool  shall  be  servant  to  the  wise  in  heart. 

30  The  fruit  of  the  righteous  is  a  tree  of  life, 
and  the  wise  man  winneth  souls. 

31  Lo,  the  righteous  shall  be  recompensed  on  earth, 
much  more  the  ungodly  and  the  sinner. 


lao 


THE  PROVERBS  OF  SOLOMON. 


GRAMMATICAL   AND   CRITICAL. 

Ver.  2. — JC3  is  given  by  BaTTCHEB,  §  950, 1,  as  an  example  of  tbe  Per/ecUim  relativum,  the  precise  time  being  a  matter 
of  indifference.    The  Iniperf.  that  follows  is  then  a  contingent  tense  describing  a  normal  consequence,  ^980  B.] 

"Ver.  3. — DlC/l,  to  he  read  Dlt!'^  ^ith  the  K'ri.    [Bottcheb,  in  explaining  forms  like  this,  of  which  he  adduces  a  (on- 

Biderable  number,  ^  !*23,  0.  refers  to  but  rejects  the  old  explanation  which  makes  the  1  an  older  form  of  the  3d  persoii.il 
prefix  (from  the  prunuuii  K.iH),  and  regards  it  as  representing  in  the  view  of  thy  K'thibh  the  conjunction  1,  an  ei  ror  wliicli 

is  here  corrected  in  the  K'ri.] 

Ver.  15. — V'y  in  _^*1"1*'  I'T  is  probably  not  Infin.  abs.  Kal.  (which  should  be  _i*n).  but  a  substantive,  here  used  ad- 
verbially and  attached  to  the  reflexive  Future  Niphal  j;!"!"  to  strengthen  the  idea.  [Fuerst,  while  giving  JJT  as  an  intran- 
sitive Infin.  abs..  also  suggests  that  it  may  bp.  a  noun,  giving  it  however  the  place  and  power  of  a  masc.  and  not  a  neuter, 
and  making  it  the  subject,  " df.T  Schl&:thandeindi',"^ht^  that  manages  ill.] 

Ver.  25. — X"ir  is  eithtr  to  be  t.iken  as  the  Iraperf.  Hopha!  of  N"l''=n"l^,  or  by  change  of  pointing  to  be  read  X'^V 
and  this  is  then  to  be  regarded  as  another  form  of  711"!"  (Hitzig  ;  comp.  Zieglee  and  Elsieb). 


EXEGETICAL. 

1.  Vers.  1-11.  Eleven  proverbs  on  the  value 
of  a  just  demeanor  towards  one's  neighbor,  and 
on  the  curse  of  unrighteousness.  —  With  vers.  1 
cump.  XX.  10.  2.J,  and  also  Meid.^ni's  collection  of 
Arabic  proverbs.  III.,  538.  where  the  first  mem- 
ber at  least  appears,  and  that  too  expressly  as  a 
proverb  of  Solomon. — A  true  'weight,  lit., 
"a  full  stone  ;"  comp.  Deut.  xxv.  13,  ^^'here  JIIX 
in  like  manner  signifies  the  weight  of  a  balance. 

Ver.   2.    Pride     cometh,    then    cometh 

Bhaiue; — lit.,  "there  hath  come  pride,  and  tliere 
will  come  sliame,"  ;.  e..  on  the  proud  ;  comp.  xvi. 
18:  xviii.  12. — But  ■with  the  humble  is  ■wis- 
dom.— That  wisdom,  -naniely,  winch  confers 
honor  (iii.  l(i ;  viii.  18).  '■  The  humble,"  derived 
from  HK,  which  in  Chaldee  sig.iities  "to  con- 
ceal," denote  strictly  those  who  hide  tliemselves, 
or  renounce  self  [raTrsivoi.,  raTrervnOpavec). — Yer. 
3.  The  ^faithlessness  of  the  fal.-e)  perverse- 
ness  of  the  ungodly  destioyeth  them. — 
"  Destroyeth," — from  Die  root  'Iii'  whicii  means 
"  violently  to  fall  upon  and  kill,"  ;.ii.i  not  merely  to 

"desolate"  (comp.  Jer.  v.  0).  ^70  should  in  ac- 
cordance with  the  Arabic  be  explained  either  by 
"falseness,  perverseness "  (as  ordinarily),  or 
with  HiTziG  "  trespass,  transgression." — Ver.  4. 
In  the  day  of  ■wrath,  viz.,  the  Divine  wrath  and 
judgment;  comp.  Zeph.  i.  18;  Ezek.  vii.  19;  Job 
xxi.  'Mi.  With  reference  to  the  general  thought 
comp.  chap.  x.  2. — Vers.  5  and  G  are  ex.actly  jia- 
rallel  not  only  each  to  tiie  olher,  but  al.so  to 
ver.  3.  Comp.  also  iii.  fi ;  x.  3. — And  by  their 
lusts  are  the  ■wicked  taken.  —  Literally, 
"and  by  the  lusts  ('cravings'  as  in  x.  13) 
of  the  wicked  (false)  are  they  (the  wicked) 
taken:"  the  construction  is  the  same  therefore  as 
in  Gen.  ix.  U  ;  Ps.  xxxii.  6  ;  comp.  also  ver.  3. — 
Ver.  7. — .\  further  development  of  the  idea  in 
the  second  clause  of  x.  28. — The  unjust  ex- 
pectation.— Lit.,  "the  expectation  pf  depravi- 
ties, of  wickedness  "  (D'JIX  plur.  of  1'!!^).  Most 
interpreters  regard  (he  nnnn  liere  as  tin  abstract 
for  ;i  concrete  ;  "  the  expectation  ot'  theungodly, 
(he  wicked"  [so  De  W.,  E.  V.,  il.,  N.,  M."  W.]. 
j'^\v.\LD  interprets  it  in  aceordaitce  with  i;ce.  ix. 
4  by  "  sorrows  "  (continuance  of  sorrow) ;  others 
in  accordance  with  Is.  xl.  2(5,  render  it  by 
"might."  In  .support  of  our  interpretation  see 
Uiizii;  on  this  passage.      [FiiKus^r  suggests  that 


the  form  may  be  participial  from  the  verb  ]'N 
with  the  signification  "the  troubled,  the  sorrow- 
ing," and  BoTTCHER,  I  811,  3,  deriving  it  as  a 
participial  form  from  HJN,  reaches  the  same 
meaning;  this  is  also  Stuart's  view,  while 
Kajiph.  agrees  with  our  author — A.]  The  anti- 
thesis in  idea  between  the  first  and  second 
clauses  which  is  lacking  in  this  verse,  the  LXX 
attempts  to  supply  by  reading  in  the  first  clause 
"when  the  righteous  mitu  dieth,  hope  doth  nut 
■perish  "  [Te7.£VT//aavT0(;  av6f>b^  dinaiov  ovk  b'/./.vrat 
iX-if )  ;  they  thus  put  the  hope  of  the  righteous 
reaching  beyond  death  in  contrast  with  the  hope- 
less end  of  the  life  of  the  ungodly.  This  thought 
the  original  text  certainly  does  not  express;  hut 
immortality  and  a  future  retribution  are  yet  pre- 
sumptively suggested  in  the  passage,  as  Wt'N- 
TINGHE,  U.MBREIT,  LuTZ  (Bill.  Jjogmatik,  p.  100, 
etc.)  and  others  have  correctly  assumed.  Comp. 
the  "Doctrinal"  notes. 

Ver.  8.  The  righteous  is  delivered  from 
trouble,  elc. — This  proposition  presented  so  con- 
clusively "cannot  be  the  result  of  experimental 
observation,  but  only  the  fresh,  vigorous  expres- 
sion of  faith  in  God's  justice,  such  as  believes 
where  it  does  not  see  "  (Elstlr). — -Ver.  9.  The 
flatterer  (hypocrite)  ■with  his  mouth  de- 
stroyeth his  neighbor — For  the  verbal  ex- 
planation of  njn  which,  according  to  the  old  Rab- 
binical tradition,  and  according  to  the  Vulgate, 
denotes  a  hypocrite  (Vulg.,  simulator),  comp.  Hit- 
zig on  this  passage.  He  moreover  needlessly  ni- 
ters this  first  clause  in  harmony  with  the  LXX 
(in  the  mouth  of  the  hypocrite  is  a  snare  for  liis 
neighbor),  and  gives  to  the  second  member  also  a 
totally  ditferent  form  ;  "and  in  the  misfortune  of 
the  righteous  do  they  rejoice." — By  the  knov7- 
ledge  of  the  righteous  are  they  delivered; 
— they,  i.e.,  his  neighbors  ;  the  sing,  "his  neigh- 
bor," which  is  altogether  general,  admits  of  be- 
ing thus  continued  by  a  verb  in  the  plural.  The 
meaning  of  the  verse  as  a  whole  is  "  By  the  pro- 
tective power  of  that  knowledge  which  serves 
righteousness,  they  are  delivered  who  were  en- 
diiygered  by  the  artifices  of  that  shrewdness 
which  is  the  ins  rument  of  wickedness"  (El- 
ster]. 

Ver.  10.  In  the  prosperity  of  the  upright 
— 2'-02,  an  infinitive  construction:  literally, 
"when  it  goes  well  to  the  righteous,"  as  in 
the  second  clause  nbx|,  "  in  the  perishing," 
when    they     perish.      Comp.    xxix.    2. — HiTZia 


CHAP.  XI.  1-31. 


121 


strikes  out  tliis  verse  mainly  to  secure  again 
within  vers.  4-11  a  group  of  seven  proverbs,  as 
before  in  x.  29 — x).  3,  but  without  being  able  to 
allege  any  ground  whatever  of  suspicion  that  is 
really  valid. — Ver.  11  gives  the  reason  why  the 
population  of  a  city  rejoices  at  the  prosperity  of 
the  righteous  and  exults  at  the  downfall  of  the 
wicked. — By  the  blessing  of  the  righteous  is 
the  city  exalted, — ;'.  p.,  by  the  benehceul  and 
salutary  words  and  acts  (not  by  the  benevolent 
wishes  only)  of  the  righteous  (literally,  "the 
straight,  true,  straightforward")  is  the  city 
raised  to  a  flourishing  condition  and  growth, 
exaltabitur  cwitas  (Vulg.).  Not  so  well  Elster: 
"is  the  city  made  secure'' — as  if  the  idea  here 
related  to  the  throwing  up  walls  of  defence. 

2.  Vers.  12-1.5.  Four  proverbs  against  talka- 
tiveness, a  slanderous  disposition,  foolish  counsel 
and  thoughtless  suretyship. — He  that  speak- 
eth  contemptuously  of  his  neighbor. — 
This  is  the  rendering  liere  required  to  correspond 
with  the  antithesis  in  the  second  clause;  comp. 
xiv.  21  ;  xiii.  13.  [The  E.  V.  and  Holden  in- 
vert this  relation  of  subject  and  predicate,  while 
De  W.,  K.,  N.,  S.,  and  M.  agree  with  our  author 
in  following  the  order  of  the  original — A.] — Ver. 
13.  He  that  goeth  about  as  a  slanderer  be- 
trayeth  secrets. — With  this  expression,  "to  go 
tattling,  to  go  for  slander,"  comp.  Lev.  xix.  l(i; 

Jer.  ix.  3.  With  the  expression  TO  HvJ.  revela- 
vit  arcanum,  "to  reveal  a  secret."  comp.  xx.  19: 
XXV.  9;  Am.  iii.  7.  That  not  this  "babbler  of 
secrets"  is  subject  of  the  clause  (Hitzig),  but 
"he  that  goeth  slandering,"  the  parallel  second 
clause  makes  evident,  where  with  the  "slari- 
derer "  is  contrasted  the  faithful  and  reliable, 
and  with  the  babbler  the  man  who  "concealeth 
the  matter,  t.  e.,  the  secret  committed  to  him." 
Comp.  Ecclesiasticus  xxvii.  10. 

Ver.  14.  Where  there  is  no  direction. 
— For  this  term  comp.  i.  5. — In  the  multi- 
tude of  counsellors  there  is  safety. — This 
tliought  recurring  again  in  xv.  2J  ;  xsiv.  6, 
is  naturally  founded  on  the  ass.umption  that  the 
counsellors  are  good  and  intelligent  persons,  and 
by  no  me.'ins  conflicts  with  the  conditional  truth 
of  the  modern  proverb,  "Too  many  cooks  spoil 
the  broth;"  or  this,  "He  who  asks  long  errs 
long,"  etc. 

Ver.  1-5.  He  shall  fare  ill  that  is  surety  for 
a  stranger. — ••  111,  ill  dots  it  go  with  him, — 
ill,  very  ill  will  he  fare, — ill  at  ease  will  he  be," 
etc  Instead  of  "who  is  surety,"  etc.,  the  origi- 
nal has  literally  "if  one  is  surety,"  etc. — With 
the  second  clause  comp.  remarks  above  ou  chap, 
vi.  1  sq.  Instead  of  D'i.'pljT  (partic.)  we  ought 
probably  to  read  here  D'i'pn  (subst.)  (Hitzio), 
or  to  take  the  plural  participle  in  the  sense  of 
the  abstract  "striking  hands"  (instead  of 
"those  striking  hands)."  Thus.  c.  .17.,  U.mbreit. 
Not  so  well  the  majority  of  commentators  (Ew.\li>, 
Berthe.vu,  Elstee,  among  others),  who  read 
*'  he  that  hateth  sureties,"  i.  e.,  who  will  not 
belong  to  their  number,  who  avoids  fellowship 
with  such  as  lightly  strike  hands  as  sureties, 
who  therefore  does  not  follow  their  example. 

3.  Vers.  lC)-2o.  Eight  proverbs  of  miscellaneous 
import,  mostly  treating  of  the  blessing  til  at  at  lends 


righteousness  and  the  deserved  judgment  of  im- 
piety.— A  gracious  'woman  retaineth  honor 
and  strong  men  retain  riches. — So  reads 
the  Hebrew  text,  according  to  which  there  is 
a  comparison  made  here;  as  mighty  men  (lit., 
"tyrants,  terrible  men,"  comp.  fitanrai,  Matth. 
xi.  12)  retain  their  wealth  and  will  not  allow  it 
to  be  torn  from  them,  with  the  same  energy  and 
decision  does  a  "  gracious  woman  "  (comp.  v.  19) 
watch  over  her  honor  as  an  inalienable  posses- 
sion. Comp.  the  similar  sentiment,  chap.  xxix. 
23  (where  we  have  the  same,  "holdeth  fast  ho- 
nor ");  and  as  to  the  force  of  comparative  sen- 
tences formed  thus  simply  with  the  copulative 
conjunction  1,  comp.  xxv.  2.5 :  xxvi.  9 ;  Job  v.  7  ; 
xii.  11  ;  xiv.  18,  19,  e/c— The  LXX,  whom 
ZiEGLER,  EwALD,  HiTZiG  foUow,  read  D'if'Tn 
(i.  e.,  diligent  men,  comp.  x.  4),  and  besides  in- 
sert two  clauses  between  the  first  and  second  of 
this  verse,  so  that  the  whole  proverb  has  this 
expanded  form  : 
"A  gracious  woman  obtaineth  honor; 

but  a  throne  of  disgrace  is  she  that  hateth 
virtue. 
The  idle  will  be  destitute  of  means, 

but  the  diligent  will  obtain  wealth." 
For  the  authenticity  of  this  fuller  form  may  be 
urged  especially  the  vigorous  expression  "  throne 
of  disgrace"  [9p6vo^  aTifuai),  which  is  hardly 
the  product  of  later  invention,  but  rather  agrees 
antithetically  with  the  expression  which  is  seve- 
ral times  found,  "a  seat  or  throne  of  honor" 
(^'13:]  ii02),  1  Sam.  ii.  8 ;  Is.  xxii.  23 ;  Jer.  xvii. 
12.  [While  RcEETScni  (as  cited  above,  p.  138) 
seems  to  admit  the  antiquity  of  the  form  repro- 
duced in  the  version  of  the  LXX,  he  thus  defends 
and  amplifies  the  sense  of  the  shorter  form  found 
in  the  Masoretic  text,  "  A  woman  is  powerful  hiy 
her  grace  as  the  mighty  are  by  their  strength. 
In  grace  there  lies  as  great  force  as  in  the  im- 
posing nature  of  the  mighty  ;  nay,  the  power  of 
the  strength  of  the  latter  gains  only  more  pro- 
perty, while  the  woman  gains  honor  and  esteem, 
which  are  of  more  worth."] 

Ver.  17.  The  benevolent  man  doeth  good 
to  himself.  —  Lit.,  "the  man  of  lore,"  who  by 
the  goodness  wliicli  he  manifests  towards  others, 
benefits  his  own  soul.  The  second  clause  in  its 
contrast  with  this:  "And  his  own  flesh  doth  the 
cruel  trouble,"  does  not  aim  to  characterize  any 
thing  like  the  unnatural  self-torture  of  gloomy 
ascetics,  but  to  express  the  simple  Ihouglit  that 
on  account  of  the  penalty  with  which  God  re- 
quites cruel  and  hard-hearted  conduct,  such  con- 
duct is  properly  a  raging  against  one's  self. 
Thus  the  LXX  had  correctly  expressed  the  ideii, 
and  among  modern  Interpreters  Hitzig,  Elstek, 
etc.,  while  the  great  body  (U.mbeeit,  Ewald, 
Berthe.^u  among  them),  comparing  Ecclesiast. 
xiv.  5,  find  the  meaning  of  theverse  to  be  directed 
against  niggardliness,  or  ascetic  self-torture: 
He  who  deals  harshly  and  unkindly  with  him- 
self will  treat  others  also  no  better." 

Ver.  18.  The  •wicked  gaineth  delusive 
gains, — i.  e.  such  as  result  in  no  good  to  himself, 
such  as  escape  from  under  his  hands.     Comp.  x. 

2,  and  with  reference  to  rivi'S,  gain,  acquisition, 
X.  16 — But  he  that  soweth  righteousness, 


122 


THE  PROVERBS  OF  SOLOMON. 


a  sure  reward. — The  "sure  reward"  (nox  13t^. 
perhaps  ia  ils  sound  in  intentional  accord  with 
■^pty  in  the  first  member)  is  also  governed  by  the 

verb  "gaineth"  or  "  worketh  out"  (nb^'j ;  comp. 
Jer.  xvii.  11,  etc.  For  this  figure  of  "  sowing 
righteousness,"  i.  e.  the  several  right  acts,  which 
like  a  spiritual  seed-corn  are  to  yield  as  their 
harvest  the  rewards  of  God's  grace,  comp.  James 
iii.  18;  1  Cor.  ix.  11  ;  2  Cor.  ix.  6  ;  also  Job  iv. 
8;  Gal.  vi.  8,  etc. — Whoso  holdeth  fast  integ- 
rity (cometh)  to  life. — [3  before  nplX  (right- 
eousness) if  genuin?,  (the  LXX  and  Syriae  ver- 
sions read  instead  [3,  "sou"),  can  be  only  an 
adjective  or  participle  derived  from  the  verb  p3 
•■  to  be  firm,"  having  the  meaning  ■•  firm"  (comp. 
Gen.  xlii.  11, 19) ;  it  therefore  denotes  "the  stead- 
fast in  righteousness,"  i.  e.  as  the  antitheiic 
phrase  in  the  2d  member  shows,  "he  who  holds 
fiist  to  righteousness,  who  firmly  abides  in  it." 

Thus     ZlEGLER,     EWALD,     U.MBREIT,     Et.STER,     etC. 

Oiliers,  like  Cocceius,  Schultens,  Mich.\elis, 
UiioERLEiN,  take  the  word  as  a  substantive — • 
Steadfastness  (?) ;  still  others  regard  it  as  a  par- 
ticle in  the  ordinary  meaning  "thus"  (by  which 
construction  however  the  verse  would  lose  its 
iuJependeut  character,  and  become  a  mere  ap- 
pendage to  the  preceding  proverb);  and  finally, 
HiTZ[G  conjeoturally  substitutes  023  and  trans- 
lates "As  a  standard  is  righteousness  to  life." 

Vers.  20,  21.  Two  new  maxims  concerning  the 
contrasted  lot  of  the  righteous  and  the  wicked, 
serving  to  confirm  vers.  18  and  19.  With  ver. 
20  comp.  ii.  21 ;  xvii.  20. — Assuredly,  literally, 
"hand  to  hand,"  a  formula  of  strong  assevera- 
tion, derived  from  the  custom  of  becoming  surety 
by  clasping  hands  (ver.  15),  and  therefore  sub- 
stantially equivalent  to  "  I  pledge  it,  I  guarantee 
it."  Comp.  the  German  formula  which  challenges 
to  an  honest  self-scrutiny,  "  die  Hand  au/'s 
Ilerz.''  (the  hand  on  the  heart!);  and  for  the 
sentiment  of  the  1st  clause  compare  xvi.  6. 
[FtTERST  and  K.  regard  the  formula  as  one  of 
asseveration  ;  Gesen.,  De  W.  and  Notes  inter- 
pret, by  the  analogy  of  some  similar  expres- 
sions in  cognate  languages,  as  referring  to  time, 
"through  all  generations;"  H.,  M.,  S.  and  W. 
retain  the  rendering  of  the  E.  V.,  "  though  hand 
join  in  hand."  The  exceeding  brevity  of  the 
Hebrew  formula  stimulates  inquiry  and  conjec- 
ture without  clearly  establishing  either  interpre- 
tation.— A.] — But  the  seed  of  the  righteous 

escapeth,  literally,  "delivers  itself"  (D'70J  a  Ni- 
phal  participle  with  reflexive  meaning),  that  is, 
in  the  day  of  the  divine  wrath,  comp.  vers.  4,  23. 
The  "  seed  of  the  righteous  "  is  not  the  posterity 
of  the  righteous  (soboles  justorum,  Sch.iller, 
RosENMUELLER,  Bertheau)  but  is  equivalent  to 
the  multitude,  the  generation  of  the  righteous. 
Comp.  Isa.  Ixv.  23,  "  the  seed  of  the  blessed  of 
Jehovah." 

Ver.  22.  A  gold  ring  in  a  swine's  snout ;  a 
fair  v7oman  that  hath  lost  discretion. — This 
last  phrase  (DJ,'I3  n'^D)  literally  denotes  "one 
who  has  turned  aside  in  respect  to  taste,"  i.  e. 
one  who  lacks  all  moral  sensibility,  all  higher 
appreciation  of  beauty  and  sense  of  propriety, 


in  a  word,  a  chaste  and  pure  heart, — an  unchaste 
woman.  Only  with  this  conception  does  the 
figure  of  the  swine  agree,  and  not  with  that 
given  by  Rosen-muellee,  Beetheah,  Ewalu, 
Elster,  "  without  judgment,"  i.  e.  stupid,  weak. 
Compare  furthermore  the  Arabic  provero  here 
cited  by  Hitzig  (from  Scheid's  Selecta  qusdam 
ex  aenlentiis,  etc.,  47)  :  "Mulier  sine  verecundia  est 
ut  cibas  sine  sale,  [a  woman  without  modesty  is 
like  food  without  salt].  For  the  "gold  ring" 
(ring  for  the  nose,  DO,  not  circlet  for  the  hair, 
Luther)  comp.  Gen.  xxiv.  47  ;  Isa.  iii.  21,  and 
also  in  general  what  is  cited  by  Umbreit,  in  con- 
nection with  this  passage,  on  the  habits  of  the 
Eastern  women  in  respect  to  this  kind  of  orna- 
ment. 

Ver.  23.  The  desire  of  the  righteous  is 
good  only, — i.  e.  nothing  but  prosperity  and 
blessing,  because  God  rewards  and  prospers  them 
in  everything.  Comp.  x.  28,  and  with  the  2d 
clause  where  "wrath"  denotes  again  God's  wrath, 
comp.  ver.  4  above. 

4.  Vers.  24-2G.  Three  proverbs  against  ava- 
rice, hard-heartedness  and  usury. — Many  a  one 
scattereth  and  it  increaseth  still. — Coinp. 
Ps.  cxii.  9  (2  Cor.  ix.  9),  where  the  same  verb  is 
used  of  the  generous  distribution  of  benefactions, 
of  scattering  (nKop-i^eiv)  in  the  good  sense  (differ- 
ent from  that  of  Luke  XV.  13).  For  it  is  to  this  only 
true  form  of  prodigality,  this  "  sowing  of  righte- 
ousness" that  the  expression  applies,  as  the  two 
following  verses  plainly  show.  — And  many 
save  only  to  poverty,  literally,  "  and  a  with- 
holder  of  wealth  only  to  want;"  (thus  Bertheait 
correctly  renders,  following  Schi'ltens,  etc.). 
With  the  participial  clause  (1C''0  ^"il'ni)  the  af- 
firmative of  the  preceding  clause  (t?',  there  is, 
there  appears)  still  continues  in  force.  Hitzig's 
attempted  emendation  is  needless,  according  to 
which  we  ought  to  read  VT  U'jbh]  in  corre- 
spondence with  the  language  of  the  LXX,  e'lal  Si 
Kal  01  cwayavTei;.  Others,  like  Schelling,  U.M- 
BREiT,  Ewald,  Elster  (comp.  also  Lother), 
translate  "  who  withholdeth  more  than  is  right ;" 
but  thus  to  give  a  comparative  force  to  [D  after 
"tlt^n  has  no  sufficient  grammatical  support,  and 
instead  of  1ii''0  we  should,  according  to  xvii. 
26,  rather  expect  1!?'  7J^  The  signification 
"wealth,"  opulentia  for  117'  is  abundantly  con- 
firmed by  the  corresponding  Arabic  word. 

Ver.  25.  A  liberal  soul  is  well  fed,  lit., 
"a  soul  of  blessing  is  made  fat,"  comp.  xiii.  4; 
xxviii.  25;  Ps.  xxii.  29;  Isa.  x.  16;  xvii.  4,  etc. 
— And  he  that  \!vatereth  others  is  likewise 
■watered,  lit.,  "he  that  sprinkleth  others  is  also 
sprinkled"  (comp.  Vulgate,  "  inebriat  ....  in- 
ebriabilur").  The  meaning  of  the  expression  is 
unquestionably  this,  that  God  will  recompense 
with  a  corresponding  refreshing  the  man  who 
refreshes  and  restores  others.  Comp.  Jer.  xxxi. 
14,  and  with  reference  to  the  general  sentiment 
Eccles.  xi.  1  :   Ecclesiast.  xi.  11,  etc. 

Ver.  26.  'Whoso  withholdeth  corn,  him 
the  people  curse. — The  withholding  of  grain  is 
a  peculiarly  injurious  form  of  the  "withholding 

of  property"  mentioned  in  ver.  24.    DIS7.  people, 


CHAP.  XI.  1-31. 


12& 


of  clauses  see  Umbreit,  Behthead  and  Hitziq 
on  this  passage. 

Ver.  ai.  Behold  the  righteous  shall  be 
recompensed  on  earth.  That  the  "?hall 
be  recompi-aseJ  "  denotes  specifically  requital  bi) 
punishmcH.',  and  therefore  the  retribution  of  the 
sins  of  the  righteous,  cannot  be  positively  main- 
tained on  account  of  the   comprehensiveness  of 


multitude,  as  in  xxiv.  24.     With   the  2d  clause 
comp.  X.  6. 

5.  Vers.  27-31.  Five  additional  proverbs  re- 
lating to  the  contrast  between  the  righteous  and 
the  wicked  and  their  several  conditions. — 
Seeketh  favor,  that  is,  God'sfavor,  gratiam  Dei; 
comp.  Ps.  V.  12;  Isa.  xlix.  8.  With  the  senti- 
ment of  ver.  27  compare  in  general  x.  24;  Am. 

"■  Ver"^28.  He  that  trusteth  in  his  riches  "'^  '^^^  °^  recompense  (dW),  Yet  a  compa 
shall  fall. — Comp.  x.  2  ;  Ps.  xlix.  6;  Ecclesiast.  '•  son  with  the  2d  clause  unquestionably  makes  this 
v.  8. — But  as  a  green  leaf  shall  the  righteous  specific  meaning  very  natural;  the  whole  then 
flourish.  Comp.  Ps.  xcii.  12;  Isa.  Ixvi.  14.  "As  '  appears  as  an  aryumentatio  a  mujori  ad  minus,  and 
a  leaf,"  ;'.  e.  like  a  fresh,  green  leaf  on  a  tree,  in  '  LnxnER's  rendering,  "  Thus  the  righteous  must 
contrast  with  the  withered,  falling  leaf,  to  which  suffer  on  earth,"  substantially  hits  the  true 
the  fool  should  rather  be  compared  who  trusts  in  meaning.  On  the  other  hand  the  Alexandrian 
his  riches.     J.\eoer  and  Hitzig   (following  the    version  introduces  a  foreign  idea  when  it  renders. 


LXX)  read  n7;''31"and  he  who  raiseth  up," 
that  is,  raiseth  up  the  righteous  man,  proves 
himself  their  helper  in  time  of  need.  On  account 
of  the  appropriate  antithesis  to  the  1st  clause 
this  reading  is  perhaps  preferable. 

Ver.  29.  He  that  troubleth  his  own  house, 
lit.,  "saddeneth"  (as  in  ver.  17),  ;'.  e.  the  avari- 
cious man,  who  is  striving  after  unjust  gains, 
straitens  his  own  household,  deprives  them  of 
their  merited  earnings,  oppresses  and  distresses 
them,  etc.;  comp.  chap.  xv.  27:  1  Kings  xviii.  17 
(where  Elijah  is  described  by  .\hab  as  the  man 
tint  -'trjubleth"  Israel,  ;.  e.  allows  them  to 
suifer,  brings  them  into  calamity). — Shall  in- 
herit wind,  i.  e.  with  all  his  avaricious,  hard- 
hearted acting  and  striving  will  still  gain  nothing. 
Comp.  Isa.  xxvi.  18;  Hos.  viii.  7. — The  fool  be- 
cometh  servant  to  the  wise  in  heart,  that  is, 
this  -■same  foolish  niggard  aud  miser  by  his  very 
course  is  so  far  reduced  that  he  must  as  a  slave 
serve  some  man  of  understanding  (a  master  not 
avaricious  but  truly  just  and  compassionate). 
Comp.  ver.  21. 

Ver.  30.  The  fruit  of  the  righteous,  i.  e.  that 
which  the  righteous  man  says  and  does,  the  re- 
sult of  his  moral  integrity,  and  not  in  an  alto-  j 
gether  specific  sense,  his  reward,  as  Hitzig 
maintains  (in  accordance  with  Jer.  xxxii.  TJ). 
— Is  a  tree  of  life  (comp.  note  on  iii.  18), 
a,  growth  from  which  there  springs  forth  life 
for  many,  a  fountain  of  blessing  aud  of 
life  for  many.  Umbreit,  Elster  and  others 
unnecessarily  repeat  "fruit"  ('">3)  before  the 
"tree  of  life"  (□"n  ]■;;);  "is  a' fruit  of  the 
tree  of  life."— And  the  wise  man  winneth 
souls,  by  the  irresistible  power  of  his  spirit  he 
gains  many  souls  for  the  service  of  God  and  for 
the  cause  of  truth.  [The  E.  V.  which  has  the 
support  of  H.,  S.,  and  M.,  here  again  inverts  the 
order  of  subject  and  predicate,  conforming  to  the 
order  of  the  original.  The  parallelism  seems  to 
favor  our  author's  rendering  which  is  also  that 
of  De  W.  and  N.  Both  conceptions  are  full  of 
meaning  and  practical  value. — A.]  Hitziq  here 
again  alters  in  accordance  with  the  LXX,  sub- 
stituting  DOT    for    D3T\:   "but  violence    taketh 

life"     (?    !).       ZlEGLER,     DODERLEIN,    D.\THE,    Ew- 

ALD  transpose  the  clauses  of  vers.  29  and  30  into 
this    order:    29,    1st;    30,   Ist;  29,   2d;   30,   2rl- 


"If  the  righteous  be  scarcely  saved"  (Ei  o  jue" 
Srnmo^  fidhc  auZ^Tat, — see  also  the  New  Testa- 
ment's citation,  1  Pet.  iv.  18);  for  the  verb  zhu 
never  signifies  "to  be  delivered." 

DOCTRINAL   AND    ETHICAL. 

That  it  is  chiefly  that  righteousness  which  is  lo 
be  manifested  in  intercourse  with  one's  neighbor 
that  is  commended  in  the  proverbs  of  our  chap- 
ter, and  against   the  opposite   of  which  they  all 
warn,  needs    no    detailed    proof     For    the    first 
eleven  verses  relate  solely  to  this  antithesis,  and 
in  the  second  and  larger  section   of  the  chapter 
also  there  are  added  to  the  proverbs  which  refer 
to  the  duties  of  justice  for   the  most  part  only 
commendations    of    merciful,    and    censures    of 
cruel,  hard-hearted  conduct  (vers.  17,  18,  24-26, 
29,  30).     Those   proverbs  which   have   reference 
to  the  lack  of  intelligent  counsellors  (14),  to  in- 
considerate    suretyship    (15),    and    to   feminine 
grace  and  purity  (16,  22),  take  their  place  among 
the  precepts  which  enjoin   righteousness  in  the 
widest  sense  (in  so  far  as  wisdom  in  rulers  is  an 
absolutely  indispens.ible  condition   of  prosperity 
in  civil,  and  a  wise  economy  and  womanly  honor 
in   domestic   society).     The  separation  of  these 
interspersed  proverbs,  it  is  true,  renders  it  im- 
possible to  demonstrate  within  the  section  before 
us    (vers.    12-31).   any  grouping   as  undertaken 
according  to  a  definite  principle  of  classification. 
To   that   which    is   comparatively  new  in    the 
dogmatical  or  ethical  line,  as  presented   in   our 
chapter,  there  belongs  above  all  else  the  sugges- 
tion of  a  hope  of  immortality  in  ver.  7.     With  the 
death  of  the  ungodly  all  is  over  for  him  ;  from 
the  future  life  he  has  nothing  more  to  hope;  hf 
has  had  his  good  here  below  in  advance ;   his  re- 
ward has  been  paid  him  long  beforehand  :   there 
awaits    him    henceforth    nothing    more    than    a 
cheerless,   hopeless  condiliun  of  unending  pain, 
"  a  fearful  awaiting  of  judgment  and  fiery  indig- 
nation that  shall  consume  the  rebellious"  (Heb. 
X.  27;  comp.  Luke  xvi.  25  ;   Matt.  vi.  2,  16;  vii. 
23;  XV.  12,  etc.).     This  is  the  series  of  thoughts 
which  is  inevitably  suggested  by  the  proposition 
"with  the  death  of  the  wicked   hope  perishes;" 
the  bright  reverse  of  this  here  quite  as  distinctly 
as  in  the  similar  representations   of  the  Psalms, 
especially  in  the  49th  Psalm,  which   is  so   pre- 
eminently important  for  the  doctrine  of  the  Old 
Testament    concerning   immortality    and   future 


*or  arguments  against  this  violent  transposition  ;  retribution,  depicts  the  certainty  that  the  right 


124 


THE  PROVERBS  OP  SOLOMON. 


eous  will  attain  to  an  eternally  blessed  life, — a 
certainty  whose  foundation  is  in  God  (comp.  Ps. 
xlix.  14,  15,  and  in  connection  with  this  HoF- 
MANN,  Schriftbew.,  II.  2,  p.  467).  Elster  denies 
that  the  sentiment  of  the  verse  points  indirectly 
to  a  life  after  death,  because  "according  to  the 
doctrine  of  Proverbs  the  hope  of  the  righteous 
is  already  fulfilled  in  the  earthly  life"  (comp. 
.ilso  BRron,  Weisheitshhre.  etc.,  p.  117),  But  the 
doctrine  of  retribution  set  forth  in  our  book  is 
(see  below,  remarks  on  xiv.  32)  as  far  from  being 
an  exclusively  earthly  one,  limited  to  the  present 
life,  as  that  of  the  Psalms  or  the  Book  of  Job 
(comp.  Delitzsch  on  .Job  six.  2K  sq.  ;  and  also 
KiiNia,  Die  Unsterblichkcitslekre  des  Baches  Iliob, 
1 855).  And  as  respects  our  chapter  in  particular, 
the  two-fold  allusion  to  the  divine  wrath  (vers. 
4,  23),  and  the  assurance  which  is  expressed 
altogether  without  qualification,  that  "the  wicked 
will  not  go  unpunislied"  (ver.  21;  comp.  noies 
above  on  this  passage),  point  with  sufficient 
clearness  to  this  conclusion,  that  to  the  religious 
consciousness  of  the  author  of  our  Proverbs  a 
retribution  beyond  the  grave  was  an  established 
fact.  The  closing  verse  of  the  chapter,  "Be- 
hold, the  righteous  is  recompensed  on  earth ; 
how  much  more  the  ungodly  and  the  sinner!  "  is 
by  no  means  opposed  to  tliis  view.  For  the  main 
stress  here  falls  not  upon  the  "  on  earth,"  but 
upon  "the  righteous"  (comp.  the  exegetical  ex- 
planation of  the  passage) ;  and  ii  is  not  the  cer- 
tainty of  a  visitation  of  sin  occurring  within  the 
earthly  life,  but  the  certainty  of  such  a  visitation 
iu  general  upon  the  wrong  committed  on  the 
earth  (by  the  righteous  as  well  as  the  wicked), 
that  forms  the  proper  substance  and  object  of 
the  expression. 

Besides  these,  characteristic  utterances  of  our 
chapter  that  are  of  special  dogmatical  and  ethi- 
cal signiticance  are,  the  announcements  concern- 
ing the  blessing  which  goes  forth  from  wise  and 
upright  citizens  upon  their  fellow-citizens  (vers. 
10,  11,  14,  comp.  especially  the  exegetical  com- 
ments on  the  last  passage)  ;  concerning  the  seri- 
ous injury  which  the  h.-ird-iiearted  and  cruel 
does  above  all  to  himself,  especially  when  lie 
leaves  his  own  iiouse  and  his  nearest  connections 
to  suffer  from  his  avarice  (vers.  17,  29,  comp. 
1  Tim.  V.  8);  concerning  the  blessing  of  benefi- 
cence, and  the  injurious  and  perverse  nature  of 
avarice  in  general  and  of  avaricious  usury  in 
particular  (vers.  24-26) ;  and  finally  concerning 
the  life-giving  and  soul-refreshing  power  which 
the  conduct  of  a  just  and  truly  wise  man  lias, 
like  a  magnet  endowed  with  peculiar  attractive 
power  and  working  at  a  distance  (^ver.  30,  comp. 
Matt.  xii.  30,  the  "gathering  with  the  Lord") 

HOMILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter.  Not  justice  only, 
which  gives  and  leaves  to  every  one  his  own,  but 
love,  which  from  spontaneous  impulse  resigns  its 
own  to  others,  and  even  for  God's  sake  and  in 
reliance  on  Him  scatters  it  without  concern, — 
this  is  the  conduct  of  the  truly  wise.  For  "love 
worketh  no  ill  to  his  neighbor;  therefore  love  is 
the  fulfilling  of  the  law"  (Rom.  xiii.  10). — Comp. 
Stocki'.k  ;  .Justice,  as  Solomon  here  commends  it. 
relates  Ij  to  private  life  (ver.s.  1-Hj  ;   2)  to  civil 


life  (vers.  10-15);  3)  to  domestic  life  (vers.  1C~ 
31) ;  it  is  therefore yu«(i7(a  privala,  publica,  cecono- 
mica. — Starke  : — The  advantage  which  the  pious 
have  from  their  piety,  and  the  injury  which  the 
wicked  experience  from  their,  wickedness:  1) 
from  righteousness  and  unrighteousness  in  busi- 
ness iu  general ;  2)  from  good  and  evil  conduct 
with  respect  to  the  honorable  fame  of  one's 
neighbor  (vers.  12.  13);  3)  from  good  and  evil 
government  (vers.  14,  15) ;  4)  from  seeking  or 
sontemnlng  true  wisdom  (vers.  16-23) ;  5)  from 
beneficence  or  uncharltableness  (vers,  24-ol). 

Vers.  1-11.  Melancuthon  (on  ver,  1);  Weight 
and  balance  are  judicial  Institutions  of  the  Lord, 
and  every  weight  is  His  work.  But  marriage 
compacts  also,  political  confederacies,  civil  coa>- 
paots,  judgments,  penalties,  etc.,  are  ordinances, 
of  Divine  wisdom  and  justice,  and  are  effectively 
superintended  by  God. — -(on  ver.  2)  :  Usually  In 
prosperity  men  become  remiss  both  in  the  fear  of 
God,  and  also  in  prayer.  If  in  this  way  God's 
fear  is  at  length  wholly  stifled,  men  in  their  car- 
nal security  allow  themselves  all  manner  of  en- 
croachments on  the  rights  of  their  neighbor. 
Experience  has,  however,  taught  even  the  heathen 
that  certain  penalties  do  by  Divine  ordinance  In- 
fallibly overtake  such  pride  and  arrogance  when 
these  pass  beyond  the  bounds  of  one's  calling, 
and  they  have  therefore  designated  this  law  of 
the  Divine  administration  of  tne  world  according 
to  which  pride  is  the  sure  precursor  of  a  speedy 
fall  by  the  expression  adpaareia,  "inevitability." 
Comp.  1  Pet.  V.  5  sq.  [Arnot;  God  claims  to 
be  in  merchandize,  and  to  have  His  word  circling 
through  all  its  secret  channels. — Bridges:  Com- 
merce is  a  providential  appointment  for  our  so- 
cial Intercourse  and  mutual  helpfulness.  It  is 
grounded  with  men  upon  human  faith,  as  with 
God  upon  Divine  faith. — Jermtn:  Such  dperfect 
stone  is  a  perfect  jewel,  and  a  precious  stone  in 
the  sight  of  God. — Ver.  2.  Trapp  :  The  humble 
man,  were  It  not  that  the  fragrant  smell  of  his 
many  virtues  betrays  him  to  the  world,  would 
choose  to  live  and  die  in  his  self-contentlug  se- 
crecy.]— .1.  Lange  (on  vers,  1-3):  Pride  and 
malignity  are,  so  to  speak,  the  first  nurses  of  in- 
justice In  business,  Ecclcsiast,  x.  15,  16, — 
[Ver.  6.  Trapp:  Godliness  hath  many  troubles. 
;ind  as  many  helps  against  trouble. — Ver.  8. 
Bridges  :  The  same  providence  often  marks  Di- 
vine faithfulness  and  retributive  just  Ice.] — Geier 
(on  vers.  7,  8) :  The  righteous  man  is  in  the  end 
surely  free  from  his  cross  :  If  it  does  not  come 
about  as  he  wishes,  then  assuredly  it  does  as  is 
most  useful  for  him  ;  if  not  before  his  temporal 
death  then  in  and  by  means  of  this. — (On  vers. 
10,  11).  The  growth  and  prosperity  of  a  civil 
community  is  to  be  ascribed  noi  so  much  to  Its 
political  regulations  as  rather  to  the  prayers  of 
Its  pious  citizens,  who  therefore  deserve  above 
others  to  be  protected,  honored  and  promoted. — 
J.  Lange  (on  vers.  10,  11).  Pious  and  devout 
rulers  of  a  city  or  a  land  are  a  great  blessing,  for 
which  we  should  diligently  pray,  lest  God  should 
peradventure  chastise  us  with  t^'rannical,  selfish, 
ungodly  masters. 

Vers.  12-15.  Geier  (on  vers.  12,  13):  Taci- 
turnity Is  never  too  highly  praised,  nor  is  it 
ever  thoroughly  acquired.  Disgraceful  and  in- 
jurious as  loquacity  is,  equally  admirable  is  trua 


1 


CHAP.  XI.  1-31. 


12?) 


reserve  in  speech. — (On  ver.  14) :  The  welfare  of 
a  land  does  indeed  by  all  means  depend  on  wise 
and  faiihful  counsellora  ;  yet  to  God,  the  supreme 
source  of  all  prosperity,  must  the  highest  honor 
ever  be  rendered. — Rueuel  (on  ver.  14 — in 
Rohr's  Predigermagazm):  Means  by  which  we 
all  may  work  beneficially  from  our  domestic  upon 
the  public  life  (by  the  fidelity  of  our  action,  by 
purity  of  morals,  love  of  peace,  and  a  genuine 
religious  sensibility). — Von  Gerlach  (on  ver. 
14):  In  the  affairs  of  a  city,  a  state,  a  society, 
we  should  look  far  more  after  the  spiritual  than 
after  the  external  means  and  appliances. — 
WouLF.iRTU  (on  vers.  9-15) :  The  blessing  which 
the  pious  confers  even  here,  and  the  curse  that 
goes  forth  from  tbe  sinner. 

Vers.  16-23.  Zeltner  (on  ver.  16) :  Zealous  as 
tyrants  are  to  acquire  and  keep  their  wealth,  so 
diligent  should  the  pious  mau  be  in  attaining  and 
preserving  his  true  honor,  which  is  the  fear  of 
God  and  virtue. — [.Aknot  (on  ver.  17)  :  In  every 
act  that  mercy  prompts  there  are  two  parties, 
who  obtain  a  benefit.  Both  get  good,  but  the 
giver  gets  the  larger  share. — J.  Edwards  (on 
ver.  19):  Solomon  cannot  mea.n.  temporal  iXetiXh, 
for  he  speaks- of  it  as  a  punishment  of  the  wicked, 
wherein  the  righteous  shall  certainly  be  distin- 
guished from  them.] — Geier  (on  ver.  17):  The 
gifts  wliich  have  been  received  from  God  one 
may  enjoy  with  a  good  conscience,  only  it  must 
be  done  with  a  thankful  heart  in  the  fear  of  God, 
and  in  connection  with  it  tlie  poor  may  not  be 
forgotten. — (On  ver  18)  :  The  hope  of  the  un- 
godly is  deceptive.  For  the  object  of  their  labor 
they  do  not  attain,  because  death  suddenly  over- 
takes them  (Luke  xii.  19).  Their  accumulated 
wealth  does  not  reach  the  heir  of  the  third  gene- 
ration, they  leave  behind  them  an  evil  name,  and 
the  worm  of  conscience  concinually  preys  upon 
them. — (On  ver.  22)  :  Extei'ntil  physical  beauty 
without  inner  beauty  of  soul  is  like  a  whitewashed 
sepulchre,  that  within  is  fuU  of  dead  men's  bones, 
Matih,  xxiii.  27. — [Flavel  (on  ver.  20):  God 
takes  great  pleasure  in  uprightness,  and  will  own 
and  honor  integrity  amidst  all  the  dangers  which 
befall  it.] — Vo.\  Gerlach  (on  ver.  22):  Personal 
beauty  is  like  the  mere  ornaments  of  an  animal, 
attached  <o  it  only  externally,  and  often  standing 
in  sharp  contrasi  with  itself;  it  is  that  within 
which  makes  the  man  a  man. — Berleburg  liihle 
(on  ver.  23):  The  righteous  desire  nothing  hut 
what  is  good,  and  are  by  God  really  made  par- 
takers of  these  things  which  they  desire.  The 
ungodly,  on  the  contrary,  instead  of  what  they 
hoped  for,  are  made  partakers  of  God's  wrath. 

V'ers.  21-20.  Cra.mer:  Almsgiving  does  not 
impoverish,  as  many  men  from  lack  of  love  sup- 
pose.— Hasius  :  Thougli  God  may  not  requite  our 
beneficence  in  every  instance  by  increasing  the 
abundance  of  our  possessions,  yet  He  does  in  this 
that  it  contributes  to  our  true  welfare. — Von 
Gerlach  :  God  as  invisible  regulator  of  human 


fortunes  stands  behind  visible  causes;  Hebe- 
stows  His  blessing  upon  the  insignificant  and  in- 
creases it.  His  curse  upon  the  abundant,  and  it 
wastes  away.  Thus  every  where  it  is  the  deeper 
causes  that  determine  advance  in  wealth  or  im- 
poverishment. The  blessing  which  we  diifuse 
among  others  turns  to  our  account;  he  who  wa- 
ters the  dry  land  of  others  thereby  brings  ad- 
vantage to  his  own. — [T.  Ada.ms  (on  ver.  24):  The 
communication  of  this  riches  doth  not  impoverish 
the  proprietary.  The  more  he  spends  of  his 
stock,  the  more  be  hatb.  But  lie  that  will  hoard 
the  treasure  of  his  charity  shall  grow  poor, 
empty  and  bankrupt. — .\rnot  (on  ver.  25):  To 
be  a  vessel  conveying  refreshment  from  the  foun- 
tain-head of  grace  to  a  fainting  soul  in  the  wil- 
derness is  the  surest  way  of  keeping  your  own 
spirit  fresh,  and  your  experience  ever  new. — 
Tratp:  Bounty  is  the  most  compendious  way  to 
plenty,  neither  is  getting  but  giving  the  best 
thrift. — Chalmers:  God  in  return  not  only  en- 
riches and  ministers  food  to  such  as  have  wil- 
lingly parted  with  Iheir  carnal  things,  but  in- 
creases the  fruits  of  Iheir  righteousness.] 

Vers.  27-31.  Starke  (on  ver.  27) :  The  oppor- 
tunity to  do  good  one  should  not  let  .slip  from  his 
hands.  Gal.  vi.  10.  If  thou  art  always  deferring 
from  one  time  to  another,  it  is  easy  that  nothing 
should  come  of  it  — (On  ver.  28)  :  If  thou  wilt  be 
and  continue  truly  prosperous,  then  seek  eagerly 
the  rigliteousncss  of  Jesus  Christ,  and  not  the 
perisliable  riches  and  pleasures  of  this  world. — 
(On  ver.  30) :  To  win  gold  and  possessions  is  far 
from  being  so  great  wisdom  as  to  win  souls  and 
deliver  them  from  the  way  of  destruction. — 
[Trapp  (on  ver.  28) :  Pilches  were  never  true  to 
any  that  trusted  to  them. — -Lord  Bacon  (on  ver. 
29)  :  In  domestical  separations  and  breaches 
men  do  promise  to  themselves  quieting  of  their 
mind  and  contentment;  but  still  they  are  deceived 
of  their  expectation,  and  it  turneth  to  wind. — .J. 
Edwards  (on  ver.  31):  The  persecutions  of 
God's  people,  as  they  are  from  the  disposing 
hand  of  God,  are  chastisements  for  sin. — Bp. 
Jos.  Hall  (on  ver.  31):  Behold  even  the  most 
just  and  holy  man  upon  earth  shall  be  sure  of 
his  measure  of  affliction  here  in  the  world;  bow 
much  more  shall  the  unconscionable  and  ungodly 
man  be  sure  to  smart  for  bis  wickedness,  either 
here  or  hereafter.] — Melaxcktuon  (on  ver.  31): 
If  even  the  righteous  in  this  life  suffer  correction 
and  affliction,  which  nevertheless  tend  to  im- 
provement, how  much  more  surely  will  they  who 
defiantly  and  fiercely  persist  in  their  sinful  course 
be  punished,  if  not  in  this  life,  then  in  the  life  to 
come  (Luke  xxiii.  31 ;  1  Pet.  iv.  18). — Von  Ger- 
lach (on  ver.  30)  :  From  the  righteous  there  go 
forth  life  and  blessing,  as  from  a  tree  of  life, 
wherefore  he  also  gains  ascendency  over  the  souls 
of  many,  just  as  the  tree  of  life  was  the  oentre 
of  Paradise,  and  from  it  went  forth  the  prosperity 
of  the  whole. 


136  THE  PROVERBS  OF  SOLOMON. 


P)  With  reference  to  domestic,  civil  and  public  avocations. 
Chap.  XII. 

1  He  that  loveth  correction  loveth  knowledge ; 
but  whosoever  hateth  rebuke  is  brutish. 

2  The  good  man  obtaineth  favor  from  Jehovah  ; 
but  the  man  of  wicked  devices  doth  he  condemn. 

3  A  man  shall  not  be  established  by  wickedness  ; 
but  the  root  of  the  righteous  shall  not  be  moved. 

4  A  good  wife  is  the  crown  of  her  husband, 

but  one  that  causeth  shame  is  as  rottenness  in  his  bones. 

5  The  thoughts  of  the  righteous  are  justice; 
the  counsels  of  the  wicked  are  deceit. 

6  The  words  of  the  wicked  are  a  lying  in  wait  for  blood, 
but  the  mouth  of  the  upright  delivereth  them. 

7  The  wicked  are  overturned  and  are  no  more ; 
but  the  house  of  the  righteous  shall  stand. 

8  According  to  his  wisdom  shall  a  man  be  praised ; 
but  he  that  is  of  a  perverse  heart  shall  be  despised. 

9  Better  is  the  lowly  that  serveth  himself, 
than  he  that  boasteth  and  lacketh  bread. 

10  The  righteous  careth  for  the  life  of  his  beast ; 
but  the  sympathy  of  the  wicked  is  cruelty. 

11  He  that  tilleth  his  land  shall  be  satisfied  with  bread : 

but  he  that  followeth  after  vanity  is  void  of  understanding. 

12  The  wicked  desireth  the  spoil  of  evil  doers, 
but  the  root  of  the  righteous  is  made  sure. 

13  In  the  tra!isgression  of  the  lips  is  a  dangerous  snare, 
but  the  righteous  escapeth  from  trouble. 

14  From  the  fruit  of  a  man's  mouth  shall  he  be  satisfied  with  good; 
and  the  work  of  one's  hands  shall  return  to  him. 

15  The  way  of  a  fool  is  right  in  his  own  eyes, 
but  he  that  hearkeueth  to  counsel  is  wise. 

IG  The  vexation  of  the  fool  is  at  once  known ; 
but  he  that  hideth  offence  is  wise. 

17  He  that  uttereth  truth  proclaimeth  right, 
but  the  lying  tongue  deceit. 

18  Tiexe  is  that  talketh  idly  like  the  piercings  of  a  sword: 
but  toe  tongue  of  the  wise  is  health. 

19  The  lip  of  truth  shall  be  established  forever ; 
but  the  lyiug  tongue  only  for  a  moment. 

20  Deceit  is  in  the  heart  of  those  who  devise  evil, 
but  to  those  who  give  wholesome  counsel  is  joy. 

21  There  shall  no  evil  befall  the  righteous ; 
but  the  wicked  are  full  of  calamity. 

22  Lying  lips  are  an  abomination  to  Jehovah; 
but  they  that  deal  truly  are  his  delight. 

23  A  prudent  man  hideth  knowledge : 

but  the  heart  of  fools  proclaimeth  foolishness. 

24  The  hand  of  the  diligent  shall  rule  : 

but  the  slothful  shall  be  obliged  to  serve. 

25  If  heaviness  be  in  the  heart  of  man  it  boweth  it  down ; 
a  good  word  maketh  it  glad. 


CHAP.  XII.  1-28. 


127 


26  The  righteous  guideth  his  friend  aright ; 

but  the  way  of  the  wicked  leadeth  him  astray. 

27  The  idle  catcheth  not  his  prey, 

but  a  precious  treasure  to  a  man  is  diligence. 

28  In  the  path  of  righteousness  is  life : 
but  a  devious  way  (leadeth)  to  death. 


GRAMMATICAL   AND   CRITICAL. 

Ver.  11-— 'DriT  (This  plural  is  cited  by  Bottcher,  g  699,  among  the  examples  of  that,  ideally  «itend«d  and  abitract, 
which  vividly  and  agreeably  impresses  the  spirit,  and  therefore  is  fitly  represented  by  a  plural ;  comp.  'IjyX,  etc.] 

Ver.  17.— nj^OX  n'3^  (comp.  D'3T3  n"3",  chap.  vi.  19)  is  to  be  regarded  as  a  relative  clause.  [BaTTCHEB.  bow- 
.ver,  regards  n"3'  here  and  in  vi.  19;  xiv.M,  xix.  i,  9;  Ps.  xii.  6;  xxvii.l2,as  a  Hiphil  parlicipleof  peculiar  form  found 
only  in  a  few  mstauces  in  connection  with  roots  containing  a  labial  that  would  closely  follow  the  n  which  is  the  ordinirv 
prefix  of  the  Hiphil  participle.  The  omission  of  this  O  givei  a  form  approaching  the  Kal.  BGtTceEB  objects  to  Ew.,u,'s 
description  of  this  as  an  intransitive  Kal  participle  (J  1C9,  a),  that  this  verb  is  not  intransitive,  etc.    See  J  994,  9  and 

Ver.  28._An  additional  objection  to  the  ordinary  interpretation  (see  exegetical  notes  below)  is  the  absence  of  Mappin 
in  the  n  of  riJ  ilj.  which  must  nevertheless  be  regarded  as  a  third  pers.  suffix  referring  to  nplX,  "the  way  of  its 
path."  '"  ''  '■'^■' 


EXEGETICAL. 

1.  Vers.  1-3.  Three  proverbs  on  the  contrast 
between  good  and  evil  in  general. — 'Whosoever 
hateth  correction  is  brutish. — ^i'S,  brutus, 
Btupid  as  a  beast ;  a  peculiarly  strong  expres- 
sion.   Comp.  chaps,  xxx.  2  ;  Ps.  xlix.  10  ;  Ixxiii. 

22;  xoii.  6.  Hitziq  prefers  to  read  'iff'S,  which 
alteration,  however,  appears  from  the  passages 
just  cited  to  be  unnecessary. — Ver.  2.  The 
good  man  obtaineth  favor  from  Jehovah. 
For  the  use  of  this  verb  "obtain"  (lit.  "to  draw 
out")  couip.  iii.  13:  viii.  35. —But  the  man  of 
wicked  devices  doth  he  condemn, — i.  e., 
Jehovah.  Others  regard  the  verb  as  intransitive, 
e.g.,  the  Vulgate,  '•impie  agit,"  and  now  HiTZIO, 
who  finds  expressed  here  the  idea  of  "  incurring 
penalty."  But  for  this  signification  of  this  Hip- 
hil there  is  wanting  the  necessary  illustration 
and  support;  and  as  evidence  that  the  VJ^1X\ 
ni3t0  may  be  regarded  as  an  accusative  without 
the  sign  flX  comp.,  e.  g.,  x.  11  ;   Ps.  Ivi.  8;  Job 


xxii.    29,    etc. — With     ver. 


compare     x.    25, 


and  with  the  second  clause  in  particular  ver.  12 
below. 

2.  Vers.  4-11.  Eight  proverbs  on  the  blessings 
and  banes  of  domestic  life,  and  on  the  cause  of 
both. — Ver.  4.  A  good  wife  is  her  husband's 
cro^n.  Literally,  a  woman  of  power,  i.  e., 
of  moral  power  and  probity,  such  as  mani- 
fests itself  in  her  domestic  activity  ;  comp.  xxxi. 
10;  Ruth  iii.  11.  The  "crown"  or  the  gar- 
land (H'lDi^)  is  here  regarded  evidently  as  an 
emblem  of  honor  and  renown,  comp.  the  "crown 
cf  rejoicing  "  (orf^lnTOf  rnvxi'/OFuc),  1  Thess.  ii. 
19:  also  Prov.  xxxi.  23,  i;8.— But  like  a  rot- 
tenness in  his  bones  is  she  that,  causeth 
shame. — Literally  a  worm-eating,  i  e.,  a  ruin 
inwardly  undermining  and  slowly  destroying; 
Eomp.  xiv.  30:  Job  iii.  16. — Ver.  5.  The 
thoughts   of  the   righteous  are  just;  the 

counsels  of  the  wicked  are  deceit. i.  «., 

the  very  thoughts  of  the  pious,  mueh  more  theii 
their  words  and  deeds,  aim  at  simple  justice  and 
righteousness  ;  the  shrewd  counsels,  however,  by 


which  the  wicked  seek  to  direct  others  (DiSanri, 
comp.  xi.  14),  are  in  themselves  deceitful  and  un- 
real, and  therefore  lead  solely  to  evil. — Ver.  6. 
The  words  of  the  wicked  are  a  lying  in 
wait  for  blood, — i.  e.,  they  mean  malice,  they 
are  the  expression  of  a  bloodthirsty  and  murder- 
ous disposition;  comp.  i.  11  sq.;  xi.9. — Altogether 
needlessly  Hitzig  alters  the  phrase  m-3iX  to 
^1  ^.'???.  "are  a  snare  for  them." — The  mouth 
of  the  righteous,  however,  delivereth 
them, — that  is,  the  righteous  (comp.  xi  C),  or  it 
may  be  also  the  innocent  who  are  threatened  by 
the  lying  in  wait  of  the  wicked  for  blood  fcomp. 

xi.  9).      [So  WoRiisw.  and  Mi-enschkrJ. Ver.  7. 

The  wicked  are  overturned  and  are  no 
more. — The  infin.  abs.  ']^3'n  here  stands  em- 
phatically for  the  finite  verb,  and  furthermore, 
for  this  is  certainly  the  simplest  assumption,  in 
an  active  or  intransitive  sense  [comp.  however  in 

general  on  this  idiom  Bottchee,  ^  990,  <;. A.]  ; 

"the  wicked  turn  about,  then  are  they  no  more  " 
[comp.  the  proverbial  expression  "in  the  turning 
of  a  hand  "].  To  regard  it  as  a  passive  (Ew.\Li), 
Elsteb,  Hitzig)  [K.,  M.,  S.]  is  unnecessary; 
this  gives  a  stronger  meaning  than  the  poet  pro- 
bably designed,  i.e.,  "the  wicked  are  over- 
thrown "  (or  even  "turned  upside  down,"  Hit- 
zig). The  subsequent  clause  "and  are  no 
more  "  would  not  harmonize  with  so  strong  a 
meaning  in  the  antecedent  clause,  especially  if, 
as  HiTzio  supposes,  the  verb  really  designs  to 
remind  us  of  the  overthrow  of  Sodom  and  Go- 
morrah (Gen.  xix.  21).  With  the  second  clause 
comp.  X.  25 ;   Matth.  vii.  25. 

Ver.  8.    According   to  his  wisdom.— "sS 

[literally  "in  the  face  or  presence  of  "],  "in  pro- 
portion to,"  "according  to  the  measure  of,"  as  in 
.ludges  i.  8  and  frequently  elsewhere. — But  he 
that  is  of  a  perverse "  heart  shall  be  de- 
spised,— lit.,  "the  crooked  in  heart,"  ;.  e.,  the 
perverse  man,  wlio  does  not  see  things  as  they 
are,  and  therefore  acts  perversely  and  injudi- 
ciously (Hitz[g). 

Ver.  9.  Better  is  the  lowly  that  serveth 
himself. — With  this  use  of  "lowly,  insigniti- 
oant,"    comp.    1    Sam.    xviii.   23.      The    phrase 


128 


THE  PROVERBS  OF  SOLOMON. 


iS  13^1  the  Targum,  Aben  Ezra,  Bertheau, 
Elsteb  [De  W.,  N.,  S.],  regard  as  expressing 
tliis  idea,  "aud  he  has  at  the  same  time  a  ser- 
vant." But  the  parallelism  demands  the  mean- 
ing early  given  in  the  LXX,  Vulgate  and  Syr. 
versions  [and  now  preferred  by  K.,  H.,  M.,  W.], 
*^ minislrans  sibi  ipsi,^'  serving  himself,  which  is 
here  evidently  put  in  contrast  with  the  foolish, 
impoverished  pride  of  birth  mentioned  in  the 
Bccoiid  clause, — whether  we  retain  the  Masoretic 
reading,  or,  with  Ziegler,  Ewalu  and   Hitzig, 

read  '^  npi'l  (participial).  —  And  lacketh 
bread.— Com'p.  2  Sam.  iii.  29.  With  the  ge- 
neral seniimenl  compare  the  passage  which  un- 
doubtedly grew  out  of  this,  Ecclesiast.  x.  30. — 
Ver.  10.  The  righteous  careth  for  the  life 
of  his  beast, — ^.  f.,  he  knows  how  his  beast 
feels,  he  concerns  himself,  he  cares  for  his  do- 
mestic animals,  does  not  allow  them  to  hunger. 
[Arxot:  When  the  pulse  of  kindness  beats  strong 
in  the  heart,  the  warm  stream  goes  sheer  through 
the  body  of  the  human  family,  and  retains  force 
enough  to  expatiate  among  the  living  creatures 
that  lie  beyond].  Comp.  Ex.  xxiii.  9,  "Ye  know 
the  heart  of  the  stranger,"  from  which  parallel 
passage  it  appears  that  Ziegler,  Elstee,  et'-.-, 
are  in  the  wrong  in  translating  lysp  here  by 
"  hunger."  For  examples  of  this  use  of  jhe  verb 
i'l"  "to  know,"  in  the  sense  of  "to  concern 
one's  self,  to  care  for  something,"  comp.  also 
xxvii.  -3;  Gen.  xxxix.  6;  Ps.  i.  6,  etc. — But  the 
compassion  of  the  ■wicked  is  cruelty, — 
lit.,  "is  cruel." — With  the  whole  proverb  comp. 
Ecclesiast.  vii.  23.— Ver.  11.  But  he  that  fol- 
lo'weth  after  vanity. — D"P'7.  is  probably  not 
the  designation  of  "vain  persons,"  as  in  Judg.  ix. 
4;  2  Sam.  vi.  20  ;  comp.  2  Kings  iv.  3  (U.mukeit, 
Bekthead,  etc.),  but  is  to  be  regarded  as  neuter, 
i.  «.,  as  an  abstract,  and  therefore  as  meaning 
vain  things,  vanities,  and,  as  the  contrast  witli 
the  first  clause  shows,  specially  "  idleness,  inac- 
tion, laziness."  Comp.  the  LXX,  who  have  here 
rendered  the  expression  by  fiaraia,  but  in  the 
passage  almost  literally  identical,  chap,  xxviii. 
19,  by  c,-[()A;/r ;  in  like  manner  SvMMAcnus 
(airpayinv),  Vulgate  [otium),  etc. 

3.  Vers.  12-22.  Eleven  additional  proverbs 
with  regard  to  virtues  and  faults  in  civil  rela- 
tions, e.-!pecially  sins  of  the  tongue  and  their  op- 
posites. — The  Tvicked  desireth  the  spoil  of 
evil  doers, — /.  c,  one  wicked  man  seeks  to 
deprive  another  of  his  gains,  one  of  them  is 
evermore  seeking  the  injury  and  ruin  of  ano- 
ther, 80  that  no  peace  prevails  among  them  (Is. 
xlviii.  22  :  Ivii.  21) ;  they  are  rather  "  by  the  con- 
flict of  their  selfish  strivings  ever  consuming 
one  another."  Thus,  and  doubtless  correctly, 
Umbreit  and  Elster  [to  whose  view  K.  gives  a 
qualitied  assent],  wliile  Bertheau,  following  the 
Targum,  translates  11X0  by  "net,"  and  to  illus- 
trate the  meaning  thus  obtained,  compares  chap, 
viii.  35  [this  is  also  the  rendering  of  the  E.  V., 
which  is  followed  by  W.,  M.,  H.;  S.  renders 
"desireth  an  evil  net,"  i.  e.,  destruction,  being 
80  intent  upon  his  evil  deeds  as  to  disregard  the 
consequences  ;  N.  renders  in  seeming  agreement 
with   our  author  "  the  prey  of   evil  doers,"  the 


genitive  being  however  possessive  and  not  ob- 
jective, i.  c,  such  prey  as  evil  doers  take]; 
Ewalu  however  and  Hixzio  regard  the  passage 
as  altogether  corrupt,  on  account  of  the  widely 
divergent  text  of  the  ancient  versions  (LXX, 
Vulg.,  Syr.),  and  tlierefore  propose  emendations 
(Ewald,  "the  desire  of  the  wicked  is  an  evil 
net;"  Hitzig,  "the  refuge  of  the  wicked  is 
crumbling  cl.iy").  It  is  ctTtaiuly  noteworthy 
that  the  LXX  and  Vulgate  ofl'er  a  double  render- 
ing of  the  verse,  first  one  that  widely  departs, 
and  then  one  less  seriously  differing  from  the 
form  of  the  Masoretic  text. — With  the  second 
clause  comp.  ver.  3,  second  clause.  For  the  verb 
]ri'  it  is  probably  not  needful  to  supply  as  sub- 
ject the  word  "Jehovah,"  which  has  been  omit- 
ted (Umbreit,  Bertheau,  Elster  [Wordsw.  (?)], 
etc.)  [nor  with  Luther,  De  W.,  E.  V.,  N.  and 
M.  to  supply  an  object, — giveth  or  yieldeth 
(fruit)]  ;  but,  as  in  the  instance  in  x.  24,  to 
change  the  punctuation  to  the  passive  jr*.",  or 
iigain,  to  write  \Ty  (derived  from  1^!^' ,  firmus 'fuit, 
iomp.  the  proper  name  ]n"X)  w-ith  the  Targum, 
Reiske,  Hitzig  [Stcaut],  etc. — Ver.  13.  In  the 
transgression  of  the  lips  is  a  dangerous 
snare;  i.  e.,  he  who  seeks  to  ruin  others  by  evil 
speaking  is  himself  overthrown  in  the  same  way. 
Bertheau  proposes  to  construe  so  as  to  give  the 
meaning  "is  a  snare  of  or  for  the  wicked,"  which, 
however,  is  contrary  to  the  analogy  of  Eccles.  ix. 
12. — After  this  verse  also  the  LXX  introduces 
a  peculiar  addition  consistiug  of  two  clauses, 
which,  however,  is  probably  nothing  more  than 
an  old  gloss  on  the  following  verse;  comp.  Hit- 
zig on  this  passage. 

Ver.  14.  From  the  fruit  of  a  man's  mouth 
is  he  satisfied  vrith  good. — Lit.,  "from  the 
fruit  of  the  mouth  of  the  man  doth  he  satisfy  him- 
self with  good;"  !.  c,  it  is  the  good  fruit  which  one 
brings  forth  in  wise,  intelligent,  benevolent  dis- 
course, that  results  in  blessing  to  him.  Comp. 
xiii.  2;  xviii.  20.  In  the  second  clause  to  good 
words  good  works  are  added,  and  as  "returning 
upon  him"  (comp.  Ps.  vii.  IG) ;  they  are  therefore 
represented  as  being  in  a  sense  the  personified 
bearers  of  reward  and  blessing.  Compare  the 
similar  thought,  referring  however  to  future  ret- 
ributions, and  therefore  somewhat  differently 
expressed.  Rev.  xiv.  13,  "their  works  do  follow 
them." — Vers.  15  and  Ifi  belong  together,  as 
bulh  refer  to  the  fool  and  his  opposite. — The 
way  of  a  fool  is  right  in  his  own  eyes,^ 
i.  e.,  according  to  his  own  judgment  (comp.  iii. 
7),  which  presents  to  him  his  own  mode  of  action 
in  a  light  favorable  enough,  although  others  may 
ever  so  often,  and  in  a  way  ever  so  convincing, 
point  out  its  perverseness.  The  exact  opposite 
of  this  is  found  in  the  conduct  of  the  wise  man, 
the  willing  listener  to  wise  counsels.  Comp. 
xiv.  12;  xvi.  25;  xxi.  2— The  vexation  of 
the  fool  is  at  once  known, — lit.,  "is  known 
even  on  the  s.niie  day,"  i.  e..  at  once,  after  a  short 
time  (Vulgate,  statim).  In  contrast  with  this 
passionate  breaking  out  of  the  offended  fool,  the 
wise  man  exercises  a  prudent  self-control  in  a 
seemly  disregard  of  the  insult  put  upon  him,  as 
Saul  once  did,  1  Sam.  x.  27. — Ver.  17.  He  that 
uttereth  truth  proclaimeth  right,  (.  <•.,  always 
gives  utterance  to  that  which  is  strictly  just;  so 


CHAP.  XII.  1-28. 


129 


especially  in  judicial  examinations  as  witness. 
This  "  truth  "  (nj?ON)  is  subjective  truth,  fidelity 
to  one's  own  convictions  (TriaTi^,  LXX),  the  op- 
posite to  the  lies  which  characterize  the  false 
witness;   comp.  xiv.  5,  1^5. 

Ver.  18.  There  is  that  talketh  idly,  as 
though  it  ■were  thrusts  of  a  sword,  lit.,  "like 
piercings  of  a  sword.  '  or  "like  knife  thrusts" 
(HiTziG);  i.  e.,  he  breaks  out  with  speeches  so 
inconsiderate  and  inappropriate,  that  the  persons 
present  feel  themselves  injured  as  if  by  sharp 
thrusts.  This  rude  and  inconsiderate  babbling 
of  the  fool  is  here  fitly  described  by  the  verb 
n02,  which  is  equivalent  to  NI33,  used  in  Lev.  v. 

T   T  T  T 

4  :  Numb.  xxx.  7  ;  Ps.  cvi.  33  (of  speaking  hastily, 
rnshly,  unadvisedly).  —  But  the  tongue  of 
the  ■wise  is  health. — ■■■Medicine,  healing" 
(coiup.  iv.  22),  forma  here  an  exceedingly  apjn'o- 
priate  antithesis  to  the  inwardly  wounding  effect 
of  the  inconsiderate  babbling  mentioned  before. 
Vers.  10.  But  the  lying  tongue  only  for  a 
moment. — Literally,  ■■till  I  wink  again,  till  I 
complete  a  wink  of  the  eye;"  conip.  Jer.  xlix.  19 
and  1.  44.  This  is  therefore  a  detailed  poetical 
circmnlocution  for  the  idea  of  a  little  while,  an 
instant  (Is.  liv.  7):  the  verb  here  employed 
i>'"J"in)  is  a  denominative  derived  from  i'JT 
a  wink. — Deceit  is  in  the  heart  of  those  Twho 
devise  evil.  —  ■■Deceit,  malignity"  (comp. 
ver.  17,  second  clause)  might  here  be  made  anti- 
thetic to  "joy,"  because  the  necessary  effect  of 
deceit  is  sorrow  and  trouble.  Therefore  this 
noun  nolo  is  not  to  be  transformed  to   ni"l3  . 

T  ;   ■  _  T       :    I 

bitterness  (Houbigant),  nor  to  be  interpreted  by 
"self-deception,"  or  by  "joy  in  evil"  (Sc/iar/eii- 
freiiile)  with  Umbheit. — But  to  those  who 
give  ■wholesome  counsel  is  joy.  —  The 
common  rendering  (as  also  that  of  U.mbreit,  Kl- 
STEU,  c/c ),  is  "who  counsel  peace;"  comp.  the 
old  reading  of  the  LXX,  ol  fiovAoftevoi.  elpijvijv^  and 

the  (Iprfi'o-K-moi  of  Matth.  v.  9.  But  UilU  is  here 
to  be  taken  in  the  general  sense  of  "  welfare,  that 
which  is  salutary,"  as,  for  example,  in  Ps.  xxxiv. 
14;  xxxvii.  37.  The  special  signification 
"peace"  would  not  correspond  with  the  ■■evil" 
of  the  first  clause,  which  is  nowhere  equivaleiit 
to  strife,  division  (not  in  Judges  ix.  2o,  as  Um- 
Br.EiT  thinks).  The  "joy"  of  the  well-meaning 
counsellor  is  furthermore  probably  to  be  con- 
ceived of  as  one  to  be  found  in  the  heart,  the  in- 
ward cheerfulness  and  happy  contentment  of  a 
good  conscience  (as  HiTzio  rightly  maintains 
against  BERTtiEAU  and  others). 

Ver.  21.  No  evil  befalleth  the  righteous. 
— -For    this    verb     (Pual    of    njX)    comp.     Ps. 


13.      (IN   here  signifies  not 


xci.    10;    Ex.   xxi.   lo.      i 

"sin,"  but  ■'evil,  misfortune,  calamity,"  like  the 

parallel  term  in  the  second  clause,  or  the  nyi  in 

^  T  T 

the  91st  Psalm  cited  above. — With  respect  to  the 
sentiment,  which  naturally  should  be  regarded 
as  a  relative  truth,  not  as  unconditionally  illus- 
trated in  every  experience,  comp.  chap.  x.  3;  xi. 
23  :   xii.  2,  3,  etc. — With  ver.  22  compare  xi.  20. 

It  is  unnecessary  to  alter  the  plural  'Uy  into  the 
siugular  ni?j>  (with  the  LXX,  many  MSS.,  HiT- 
xio,  etc.). 

9 


4.  Vers.  23-28.  Six  proverbs  which  relate  to 
the  contrast  between  the  wise  and  the  foolish,  the 
diligent  and  the  slothful. — With  reference  to  the 
first  clause  of  ver.  23  compare  x.  14,  17  ;  with  the 
second  clause,  xiii.  16;  xv.  2. — Ver.  24.  The 
hand  of  the  diligent  ■will  rule;  but  tha 
slothful  ■will  be  obliged  to  serve. — With 
the  first  clause  compare  x.  4;  with  the  second, 
xi.  2'J. — nTD"*  "slothful,"  is  doubtless  an  adiec- 
tive  belonging  to  the  noun  T  (hand),  and  not  an 
abstract  substantive  "sloth,"  standing  here  for  the 
concrete,  ■'the  sluggard,"  as  .1.  D.  Miciiaelis, 
UouERLEiN,  Bertheau  and  Elster  suggest.-' 
■■Will  be  obliged  to  serve,"  literally,  "will  be 
for  tribute,  for  service,"  i.  e.,  will  be  forced  to 
labor  as  one  owing  tribute. — Ver.  25.  If  trou- 
ble be  in  the  heart  of  man  it  bo'weth  it 
down. — The  sufBx  attached  to  the  verb  seems 
like  tliat  connected  with  the  parallel  verb,  which, 
moreover,  rhymes  with  this,  to  refer  to  the  noun 
"heart,"  and  this  as  a  synonym  with  tbi)! 
"soul."  has  here  the  force  of  a  feminine. 
[BoTTCHER,  g  877,  e,  cites  this  among  the  exam- 
ples of  the  u^e  of  tlie  fem.  singular  as  a  neuter 
with  reference  to  objects  named  before  but  con- 
ceived of  as  neuter.  See  also  Green,  |  197,  b — 
A.]  In  this  connection  it  is  indeed  remarkable 
that  njXl  (trouble),  also  contrary  to  its  natural 
gender,  appears  here  construed  as  a  masculine. 
Mfiice  tlie  varying  views  of  many  recent  exposi- 
tors, <?.  y,  that  of  Umbreit  and  Elster;  "if 
trouble  be  in  a  man's  heart,  let  him  repress  it 
(the  sorrow) ;"  or  that  of  HiTZio,  who  refers  the 
suffixes  of  both  these  verbs  to  (he  noun  "hand" 
of  the  verse  preceding,  and  accordingly  renders 
(at  the  same  time  in  a  peculiar  way  reproducing 
the  rhyme) : 
"  Is  sorrow  in  the  man's  heart,  he  bends  it  (/.  e., 

the  hand,  down). 
But  if  gladness,  he  extends  it." 
[tliTzir.'s  rhyme  is  made  with  the  verbs  sen/cet 
and  sckwenkef,  which  are  rather  violent  equiva- 
lents to  the  Hebrew  terms,  but  are  perhaps  fairly 
matched  by  bends  and  exicnds,  or  abases  and 
raises. — A.]  In  favor  of  the  rendering  which  we 
prefer  are  the  old  versions,  and  among  recent  ex- 
positors ROSENMUELLEK,  DaTHE,  DoDEBLEIN, 
EwALD,  Bertheau. 

Ver.    2ti.     The    righteous     guideth     his 
friend   aright. — Tue  verli  '^^}\   Hiphil  of  T^H 

(which  is  cquiv.alent  to  l-p),  means  "  to  set  right, 
toguitleto  the  right  way,  odr/yeh' ;'^  ^10  is  then 
equivalent  to  J^*^,  friend,  companion,  as  in  Gen. 
xxvi.  26;  Judges  xiv.  20;  xv.  0.  [So  Gesen., 
Riiu.,  FiTKBST,  EwALD,  Bertueau,  K.,  S.,  M. 
and  W.] — Uthers,  especially  LtiTHER,  M.  Geier, 
etc.,  following  the  Chaldee  version,  regard  lil' 
as  an  adjective  followed  by  the  object  of  compari- 
son :  "better  than  his  friend  is  (or  fares)  the 
righteous  man."  [So  the  E.  V.,  which  is  followed 
by  Notes].  Others  still,  like  Datue,  J.  D.  Mi- 
CHAELis.ZiKGI.Enarid  Hitzig  (the  latter  changing 
the  verb  to  ip^),  read  in^'^lO,  '■  his  pasture,"  and 
so  reach  the  meaning  "  the  righteous  looketh  af- 
ter his  pasture,"  i.  e.,  his  path  in  life.  It  seems, 
however,  altogether  needless  to  depart  from  thij 
above  explanation,   which  is  grammatically  ad" 


130 


THE  PEOVERBS  OF  SOLOMON. 


inissible,  and  jrives  a  meaning  which  agrees  well 
with  that  of  the  second  clause  — But  the  wray 
of  the  wicked  leadeth  them  astray;  them, 
i.  e.,  the  wicked.  The  construction  is  the  same 
as  in  chap.  xi.  0,  and  probably  also  xii.  (J. 

Ver.  27.  The  slothful  catcheth   not  his 

prey. "  The  slolhtul,"  properly  here  again  an 

adjective,  "idle'  hand,  expresses  the  idea  of  I 
eloth,  and  then,  as  an  abstract  for  the  concrete, 
stands  for  "the  sluggard,  the  slothful."  'il^n 
then,  an  diraf  Afjo/ifi'oi'  in  the  Old  Testament,  is 
explained  by  tbe  Rabbins,  following  the  Aramean 
( Uan.  iii.  27),  by  "to  singe,  to  roast;"  therefore 
Berthe.iu,  e.g.,  still  translates  "the  slothful 
ro.asteth  not  his  prey,"  and  then  supplies  the 
.dea,  "because  he  is  too  lazy  to  catch  it."  [M. 
:idopts  this  explanation,  and  S.  doubtfully.] 
i)tliers,  more  simply,  and  in  conformity  with  the 
old  versions,  render  "the  idle  man  catcheth  not 
his  game  "  [so  K.,  H.,  and  N.],  for  which  signifi- 
oitlon  of  hunting,  catching,  seizing,  HiTZio  cites 
l>;xical  analogies  from  the  Arabic.  [Fueest, 
criticising  this  interpretation,  and  defending  the 
other,  urges  1)  th.at  not  to  catch  game  is  no  sure 
sign  of  laziness,  and  2)  "his  prey"  must  be  .al- 
ready in  hand — -\.] — But  a  precious  treasure 
to  a  man  is  diligence.  — To  reach  this  meaning 
it  is  necessary  either  to  take  "Oil  exceptionally 
in  the  abstract  sense  of  diligence,  or  with  C.  B. 
MicH.\ELis  and  Hitzig  to  read  as  an  infinitive 
Vnn,  "  to  bestir  one's  self,  to  show  one's  self 
diligent."  —  Others,  like  Kohleb,  U.mbiieit, 
Slstek,  etc.,  resort  to  a  partial  transposition  of 
the  words,  yielding  the  meaning  "but  precious 
treasure  belongeth  to  the  diligent  man  " — an  al- 
teration which  is  favored  in  advance  by  the  Sy- 
riac  version,  and  to  some  extent  also  by  the 
LXX. 

Vcr.  28  But  a  devious  way  (leadeth)  to 
death. — This  is  doubt  less  the  interpretation  to  be 
given  with  HiTZiii  to  this  clause;  for  in  Judges  v. 
li;  Is.  Iviii.  12,  n^'flJ  in  fact  signifies  (in  contrast 
with  mS)  a  crooked  winding  by-path,  and  the 
modification  of  "TS  to  '^X  seems  the  more  justifia- 
ble in  proportion  as  the  combination  on  which 
the  ordinary  rendering  rests  is  otherwise  un- 
known (niO-bx  as  equivalent  to  niD-X7) ;  "  and 
the  way  of  its  path  is  not-death"  (which  is  to 
be  understood  as  "immortality,"  Ewalu,  Um- 
UREiT,  Elsteb  [K.,  E.  v.,  N.,  S.,  M.],  elc). 
furthermore,  the  form  of  expression  (\y^  before 
ni'ilJ)  indicates  plainly  that  to  the  second  of 
Ih'e  terms  employed  not  its  ordinary  sense,  but  a 
ouite  peculiar  signification,  a  quasi  adjective  im- 
port is  to  be  given.  [Hodgson  and  Holden  ex- 
press a  decided  preference  for  this  view]. — With 
the  general  sentiment  of  the  verse  compare  x.  2  ; 
xi.  19. 

DOCTRINAL    AND    ETHICAL. 

The  contrasts  between  diligence  and  indolence, 
wisdom  and  folly,  which  present  themselves  as 
the  strongest  characteristics  of  the  second  and 
fourth  of  the  groups  of  verses  found  in  (his 
tiiapter,  lead  us  to  refer  the  proverbs  of  these 
groups  mainly  lo  private  or  domcslic  lifc.-while 


the  predominating  reference  of  the  third  main 
group  (vers.  12-22)  to  sins  of  the  tongue  or  lips, 
leads  us  to  regard  social  or  civil  life  as  the  special 
department  here  chiefly  contemplated.  Still  this 
classification  is  after  all  only  a  general  one,  and 
proverbs  of  a  more  general  moral  tendency  and 
bearing,  like  those  contained  in  the  introductory 
group  (vers.  1-3)  are  interspersed  through  each 
of  the  three  large  groups  (e.  g.  in  vers.  5,  B,  12, 
21,  2(j,  28);  these  therefore  show  the  impossi- 
bility of  carrying  through  a  division  of  the  con- 
tents of  the  chapter  according  to  definite  and 
clearly  distinct  categories. 

Moral  truths  to  which  an  emphatic  prominence 
is  given  are  found  in  the  very  first  verse,  on  which 
Umbreit  pertinently  remarks,  "The  thought 
seems. weak,  and  to  a  spirit  practised  in  reflec- 
tion hardly  worth  recording,  yet  on  its  truth 
rests  the  possibility  of  a  spiritual  progress  in 
the  human  race,  its  development  to  a  higher 
humanity  ;  one  might  even  say,  the  very  condi- 
tions of  history  lie  in  that  proverb."  Again  we 
find  them  in  ver.  10,  a  proverb  which  sets  foith 
that  tender  care  for  animals  as  man's  fellow- 
creatures,  which  impresses  itself  on  so  many 
other  passages  of  the  Old  Testament,  e.g.  Ex. 
XX.  11;  xxii.  29,  30;  Lev.  xxii.  27;  Deut.  xsii. 
6  sq.  ;  XXV.  4;  Ps.  xxxvi.  6;  civ.  27:  cxlv.  15  sq.; 
cxlvii.  U;  Job  xxxviii.  39  sq.  ;  xxxix.  5  sq.  ; 
Jonah  iv.  11,  etc.* 

We  find  like  important  truths  in  ver.  13,  ns 
also  in  general  in  all  the  proverbs  that  relate  to 
the  right  use  of  the  lips  and  tongue  (compare 
besides  vers.  14,  10-19,22,  25);  so  also  in  the 
commendation  of  a  willingness  to  receive  good 
counsel,  ver.  15,  with  which  we  may  appropri- 
ately compare  Theoonis,  Gnom.,  V.,  221-225 
(see  the  passage  in  Umbreit,  p.  158) ; — and 
again  in  the  admonition  to  a  wise  self-command 
and  presence  of  mind  under  experience  of  injury, 
ver.  Hi,  with  which  should  be  compared  admo- 
nitions of  the  New  Testament  against  persistent 
anger  and  heat  of  passion,  such  as  Rom.  xii.  19; 
Eph.  iv.  2(5,  31  ;  James  i.  19,  20,  etc.— li  has 
already  been  made  evident  that  the  concluding 
verse  of  the  chapter  (ver.  28,  2d  clause)  unlike 
chapter  xi.  7,  probably  contains  no  hint  of  a 
hope  of  immortality. 

HOMILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter.  On  the  true 
wisdom  of  the  children  of  God,  as  it  ought  to 
appear  1)  in  the  home,  under  the  forms  of  good 
discipline,  diligence  and  contentment;  2)  in  the 
state  or  in  the  intercourse  of  citizens,  under  the 
forms  of  truthfulness,  justice,  and  unfeigned 
benevolence  (ver.  12-22)  ;  3)  in  the  Church  or  in 
the  religious  life,  as  a  progressive  knowledge  of 
God,  a  diligent  devotion  to  prayer  and  striving 
after  eternal  life  (vers.  23-28). — Comp.  Stocker: 
— On  true  discipline;  1)  its  general  utility  (vers. 
1-8);  2)  the  blessing  on  those  who  receive  dis- 
cipline, and  the  curse  on  those  who  bate  and 
despise  it  (vers.  9-10);  3)  comprehensive  repeti- 
tion of  wliat  has  been  taught  concerning  the 
saluiariness  of  discipline  (vers.  17-28). — Starke: 
— On   the    injurious  nature   of  ungodliness   and 

*  Cunip.  ZdCKLKR,  Ttifnlogia  NaturaH^;  Entwur/  eintr  «y» 
tematuc/ien  ^'uturphilosopftie,  etc.,  I ,  pp.  5;iJ  sq. 


CHAP.  XII.  1-28. 


131 


the  utility  of  piety;  1)  in  general  (vers.  1-3); 
2)  in  particular,  a)  in  the  marriage  relation 
(ver.  4) ;  b)  in  comnioii  life  (vers.  o-iS) :  c)  in  the 
care  of  cattle  and  in  agriculture  (0-11);  d)  in 
the  use  of  the  tongue  (12  23  ;  e)  in  attention  to 
one's  calling  (24-28).  —  Calwer  Haiulbuch: — The 
heart,  the  action  and  the  speech  of  the  fool  and 
the  wise  man. — or,  of  the  life  that  is  to  be  found 
in  the  way  of  righteousness,  and  the  ruin  that 
is  to  be  found  in  tiie  way  of  ungodliness. 

Vers.  1-3.  Geier: — No  one  is  so  perfect  that 
he  might  not  sometimes  fail,  and  consequently 
need  a  chastisement  not  only  on  the  part  of  God, 
but  also  on  the  part  of  men. — (On  ver.  3) :  He 
who  by  faith  and  love  is  rooted  in  God  (Eph.  iii. 
•  17)  will  not  possibly  ever  be  rooted  up  by  any- 
thing; Ps.  Ixxiii.  2-5;  Jobnx.  28. — St.^rke  : — It 
is  better  to  be  with  true  sympathy  ch-istised  by 
a  just  man,  than  to  be  deceitfully  praised. — 
Berleburg  Bible: — He  who  sutfers  himself  to  be 
guided  comes  constantly  nearer  to  wisdom,  i.  e. 
to  Christ,  and  for  such  a  one  His  fellowship  with 
all  its  blessedness  stands  open — VoN  Geblacu 
(on  ver.  1); — All  that  raises  man  above  the  brute 
is  secured  to  him  by  training,  by  the  wholesome 
discipline  of  his  parents  and  teachers. — (On 
ver.  3) :  The  ungodly  has  no  ground  in  which  he 
is  rooted,  no  stability  in  assaults  from  without, 
while  the  righteous  man  is  rooted  in  the  eternal 
nature  of  the  Creator  Himself.  Hence  the 
righteous  man  is  a  tree  by  a  river's  side,  a 
house  on  a  rock, — the  ungodly,  however,  is  a 
fleeting  storm-cloud,  a  tree  in  a  dry  laud,  a 
house  built  on  the  sand,  and  even  chaft'  that  the 
wind  driveth  away,  Ps.  i.  3  sq.;  Isa.  xliv.  4,  etc. 
—  [Arnot  (on  ver.  1): — The  fool  casts  aw.ay  the 
precious  because  it  is  unpalatable,  and  the  wise 
man  accepts  the  unpalatable  because  it  is  pre- 
cious. Nature  hates  reproof;  let  grace  take  the 
bitter  potion  and  thrust  it  down  nature's  throat, 
for  the  sake  of  its  healing  power. — .\.  Fuller 
(on  ver.  1): — He,  and  he  only,  that  loves  the 
means  loves  the  end.  The  means  of  knowledge 
are  "instruction  "  in  what  is  right,  and  "re- 
proof" for  what  is  wrong.  He  who  is  an  enemy 
to  either  of  these  means  is  an  enemy  to  the  end. 
— Bridges  (on  ver.  3): — Firm  and  unshaken  is 
the  condition  of  the  righteous.  Their  leaves  may 
wither  in  the  blast.  Their  branches  may  tremble 
in  the  fury  of  the  tempe.st.  But  their  root — the 
true  principle  of  life — shall  not  be  moi'ed~\. 

Vers.  4-11.  Geier  (on  ver.  4): — By  vicious 
conduct  a  woman  destroys  her  husband  as  it 
were  with  subtle  poison,  but  even  then  harms 
herself  the  most. — Zeltneb  (on  ver.  4): — He 
who  will  enter  into  the  marriage  relation  should 
begin  with  God,  with  hearty  prayer,  sound  re- 
tlection,  and  devout  purposes,  lest  he  be  com- 
pelled afterward  bitterly  to  bewail  his  folly, 
Tob.  viii.  4  sq. — (On  ver.  9) :  An  honorable  life 
in  narrow  circumstances  is  much  better  and 
more  peaceful,  and  besides  not  subject  to  so 
many  temptations,  as  when  one  lives  in  ever  so 
high  a  position  in  the  view  of  the  world.  To 
make  a  great  figure  and  to  aim  at  being  great  is 
the  ruin  of  many  a  man,  Tob.  iv.  14  ;  Ecclesiast. 
iii.  19,  ZO.~Wiirtemberg  Bible  (on  ver.  10) :— The 
brute  has  no  one  that  can  do  him  good  but  man  ; 
tlierefore  treat  it  kindly,  with  reason  and  mode- 
ration — [Trapp  (oq  ver.  5):^If  good  thoughts 


look  into  a  wicked  heart,  they  stay  not  there,  as 
those  that  like  not  their  lodging. — (On  ver.  7): 
There  is  a  council  in  heaven  will  dash  the 
mould  of  all  contrary  counsels  upon  earth. — 
(On  ver.  11):  Sin  brought  in  sweat  (Gen.  iii.  19), 
and  now  not  to  sweat  increaseth  sin. — Lord 
Bacon  (on  ver.  10)  : — The  tender  mercies  of  the 
wicked  are  when  base  and  guilty  men  are  spared 
that  should  be  stricken  with  the  sword  of  justice. 
Pity  of  this  sort  is  more  cruel  than  cruelty 
itself.  For  cruelty  is  exercised  upon  indivi- 
duals, but  this  pity,  by  granting  impunity,  arras 
j  and  sends  forth  against  iunocent  men  the  whole 
army  of  evil-doers. — Chalmers  (on  ver.  10) : — 
The  lesson  is  not  the  circulation  of  benevolence 
within  the  limits  of  one  species.  It  is  the  trans- 
mission of  it  from  one  species  to  another.  The 
first  is  but  the  charily  of  a  world.  The  second 
is  the  charity  of  a  universe]. 

Vers.  12-22.  Melanchthon: — In  everything 
are  we  exhorted  to  good,  and  to  striving  after 
truth,  in  the  knowledge  of  God,  in  science  and 
arts,  in  all  honorable  occupations  and  compacts ; 
and  because  truthfulness  belongs  to  the  most 
glorious  and  eminent  virtues,  therefore  the  vice 
opposed  to  it  is  condemned  in  strong  language, 
and  pronounced  (ver.  22)  an  offence  and  abomi- 
nation in  the  sight  of  God. — Osiander: — AVe 
use  the  gift  of  speech  rightly  when  we  employ 
it  to  God's  glor}'  and  to  our  neighbor's  benefit. — 
Zeltner: — As  one  has  here  used  his  tongue, 
whether  for  good  or  evil,  he  will  hereafter  be 
recompensed.  Truth  is  a  daughter  of  rigliteous- 
ness ;  apply  thyself  diligently  to  this,  and  thou 
hast  the  true  witness  in  thyself  that  thou  art  of 
the  truth  and  a  child  of  God  (1  John  iii.  18,  19). 
Fidelity  and  veracity  have  indeed  in  the  world, 
whose  watchword  is  only  hatred,  a  poor  reward; 
but  so  much  the  more  precious  are  they  in  the 
sight  of  God  (Ps.  XV.  1,  2). — [.-Vrnot  (on  ver.  13) : 
When  a  man  is  not  true,  the  great  labor  of  his 
life  must  be  to  make  himself  appear  true;  but  if 
a  man  be  true,  he  need  not  concern  himself  about 
appearances. — Trapp  (on  ver.  20): — Such  coun- 
sellors shall  have  peace  for  peace:  peace  of 
conscience  for  peace  of  country]. — On  ver.  20, 
Tischer  (in  Zimmerman's  "  Sotmtagsfeier,"  1835, 
No.  41 ) : — Every  one  can  become  acquainted  with 
himself  from  his  social  intercourse. — [SotTTH  (on 
ver.  22): — A  lie  is  a  thing  absolutely  and  intrin- 
sically evil :  it  is  an  act  of  injustice,  .and  a  vio- 
lation of  our  neighbor's  right.  The  vileness  of 
its  nature  is  equalled  by  the  malignity  of  its 
effects;  it  first  brought  sin  into  the  world,  and  is 
since  the  cause  of  all  those  miseries  and  calami- 
ties that  disturb  it;  it  tends  utterly  to  dissolve 
and  overthrow  society,  which  is  the  greatest 
temporal  blessing  and  support  of  mankind  ;  it 
lias  a  str:inge  and  peculiar  efficacy,  above  all 
other  sins,  to  indispose  the  heart  to  religion.  It 
is  as  dreadful  in  its  punishments  as  it  has  been 
pernicious  in  its  effects]. 

Vers.  23-28.  Hasius  : — The  ordinary  modes 
of  acquisition  are  always  the  safest  and  best. 
Him  who  loves  crooked  ways  and  devices  we 
never  find  prospering;  but  those  who  walk  in 
ways  of  innocence  and  justice,  cannot  become 
unsuccessful. — Osiander: — ^ Follow  thy  calling 
in  the  fear  of  God  and  with  diligence,  and  thy 
possessions  will   be  with    God's   blessing   richly 


132 


THE  PROVERBS  OF  SOLOMON. 


multiplied. — Starke  : — He  who  squanders  time, 
shuns  toil  and  burfes  his  pound  in  a  napkin,  is 
unworthy  to  dwell  on  earth  (Luke  xix.  20,  24). — 
WoHLFARTH  (oH  ver.  25);  —  The  friendly  word. 
Where  we  can  help  by  actual  deeds,  such  real 
help  is  by  all  means  better  than  mere  consola- 
tion in  words.  If  however  the  means  for  such 
aid  are  wanting  to  us,  if  the  evil  is  of  such  a 
sort  that  no  human  help  whatever  is  possible, 
then  it  Is  a  double  duty  to  cheer  the  depressed 


I  with  friendly  words;  yes,  consolation  is  then 
often  in  itself  help  because  it  leads  to  God,  the 
true  helper  in  all  need! — [Trapp  (on  ver.  27) : — 
Jabal  and  Jubal,  diligence  and  complacence, 
good  husbandry  and  well  contenting  sufficiency, 
dwell  usually  together. — Chal.mers  (on  ver.  28): 
— The  deeds  of  the  hand  have  a  reflex  influence 
on  the  state  of  the  heart.  There  is  life  in  spi- 
ritual-mindedness;  and  it  serves  to  aliment  this 
life  to  walk  in  the  way  of  obedience]. 


y)  With  reference  to  the  use  of  temporal  good,  and  of  the  word  of  God  as  the  highest  good. 

Ch.^p.  XIII. 

1  A  wise  son  hearkeneth  to  his  father's  correction, 
but  a  scoruer  to  no  rebuke. 

2  By  the  fruit  of  one's  mouth  doth  he  enjoy  good, 
but  the  delight  of  the  ungodly  is  violence, 

3  He  that  guardeth  his  mouth  keepeth  his  life, 
he  that  openeth  wide  his  lips  shall  be  destroyed. 

4  The  sluggard  desireth,  but  without  the  satisfying  of  his  desire, 
but  the  desire  of  the  diligent  is  abundantly  satisfied. 

5  Deceit  the  righteous  hateth, 

but  the  ungodly  acteth  basely  and  shamefully. 

6  Righteousness  protecteth  an  upright  walk, 
but  wickedness  plungeth  into  sin. 

7  One  maketh  himself  rich  and  hath  nothing, 
another  professeth  to  be  poor  yet  hath  great  riches. 

8  A  ransom  for  a  man's  life  are  his  riches, 
but  the  poor  heedeth  no  threatening. 

9  The  light  of  the  righteous  rejoiceth, 
but  the  lamp  of  the  wicked  goeth  out. 

10  By  pride  cometh  only  contention, 

but  wisdom  is  with  those  who  receive  counsel. 

11  Gain  through  fraud  vanisheth  away, 

but  he  that  gathereth  by  labor  increaseth  it  (his  gain). 

12  Hope  deferred  maketh  the  heart  sick, 
but  desire  accomplished  is  a  tree  of  life. 

13  Whosoever  despiseth  the  word  is  bound  to  it, 
he  that  feareth  the  commandment  is  rewarded. 

14  The  instruction  of  the  wise  man  is  a  fountain  of  life 
to  escape  the  snares  of  death. 

15  Kindly  wisdom  ensureth  favor, 
the  way  of  the  ungodly  is  desolate. 

16  The  prudent  man  doeth  all  things  with  understanding, 
but  a  fool  spreadeth  abroad  folly. 

17  A  bad  messenger  falleth  into  trouble, 
but  a  faithful  mes.senger  is  health. 

18  Poverty  and  shame  (to  him)  that  refuseth  correction  | 
he  that  regardeth  reproof  is  honored. 

19  Quickened  desire  is  sweet  to  the  soul, 

and  it  is  abomination  to  fools  to  depart  from  evil. 

20  Walk  with  wise  men  and  become  wise! 

i)Ut  whoso  delighteth  in  fools  becometh  base. 


CHAP.  XIII.  1-25. 


138 


21  Evil  pursueth  sinners, 

but  to  the  righteous  God  repayeth  good. 

22  A  good  man  leaveth  an  inheritance  to  his  children's  children, 
and  the  wealth  of  the  sinner  is  laid  up  for  the  just. 

23  The  poor  man's  new  land  (yieldeth)  much  food, 
but  many  a  one  Is  destroyed  by  iniquity. 

24  He  that  spareth  his  rod  hateth  his  son, 
but  whoso  loveth  him  seeketh  correction. 

25  The  upright  eateth  to  the  satisfying  of  his  hunger, 
but  the  belly  of  the  wicked  shall  want 

GRAMMATICAL  AND   CRITICAL. 

Ver.  2.  [The  literal  rendering  is  "/fte  5oti/ o/ (/le  7«ict?ti  (shall  feed  nponl  violence.**  Subetantially  this  rendering  hi 
given  by  the  E.  v.,  by  H.,  N.,  S  ,  and  M.  Zockler  [see  exes;,  uotesj  regards  this  verse  as  conveying  the  two  ideas  that 
violence  is  the  wicked  man's  delight,  and  that  it  is  his  recompense.  lie  I'eeds  on  it  while  he  lives,  and  dies  by  it.  Con- 
ceiving the  former  to  be  the  more  prominent  idea  here  be  gives  to  \^ii}  a  secondary  and  figarative  meaning, — the  lonff- 

ing,  the  delight.     We  think  that  he  has  lost  rather  than  gained  by  this  refining. — A.] 

Ver.  4.  According  to  the  Masoretic  punctuation  the  clause  would  be  literally  rendered  "  His  soul — the  slnggard'e — 
longeth  [strongly  desiretbj,  and  there  is  nothing,"  ["  His  appetite."  Z.]  The  suffix  in  lU/SJ  would  then  stand  pleonaati- 
tally  before  the  appended  genitive  7V  V  [as  e.  ^.  Num.  xxiv.  3;  Deut.  xxxii.  43] ;  T'Xl  would  however  be  introduced  as 

■■    T  '■  -  T 

a  parenthesis  between  the  predicate  and  the  subject,  and  would  express  substantially  the  idea  "without  satisfaction, 
without  finding  anything."     It  appears  simpler  and  less  forced,  however,  to  change  the  punctuation  as  Uitzio  does,  thus: 

S^f^l    liySJ    rXI  'niXnO)  in  which  cose  K'SJ  receives  the  meaning  by  metonymy  "object  of  desire "  (comp.  Ph. 

XXXV.  25;  Isa.  Iviii.  19),  and  the  meaning  of  the  whole  clause  is  aa  in  our  version. 

Ver.  5.  [U?^X3^i  which  Z.  regards  aa  equivalent  to  ly'^^  Bott.  (see  g  1147,  C.  t.)  regards  as  substituted  for  it  by  a 
■  :  —  ■  T 

mere  interchange  of  weak  and  kindred  consonants.  The  VL-rbs  are  nearly  related,  1^X3  being  used  of  that  which  in 
o^ensive  to  the  sense  of  smell,  t^l^  of  that  which  changes  color,  by  turning  pale  or  otherwise.  The  one  describes  mis- 
(unduct  as  offensive,  the  other  as  shameful. — A.] 

Ver.  9.  The  verb  !ly^^  seems  to  form  a  designed  accord  with  n?3t!/^ ;  comp.  xii.  25. 

'  T :  ■  T  :  ■  , 

Ver.  11.  [The  different  renderings  grow  partly  out  of  different  conceptions  of  the  meaning  of  the  noun    /27)  and 

partly  from  different  syntactical  constructions.    7371,  originally  "  breath,"  then  "  nothingness  "  or  "  vanity,"  is  by  most 

interpreters  tak^n  in  some  metaphorical  sense.  The  rendering  of  the  E.  V.,  followed  by  H  ,is  ambignous,  "by  or  through 
vanity."  M.  and  St.  render '•  without  effort ;"  Fd erst  agries  wiih  Z.  in  giving  it  an  ethical  meaning, — that  which  ia 
morally  nothing,  nothing  right,  nothing  good.  It  so  desci  ibe-i  fraud  and  iniquity.  Gesen.,  Noyes,  etc.,  retain  the  primi- 
tive meaning,  and  treat  the  TO  as  comparative.    See  £xeg.  Notes. — A.] 

Ver. 15.  [The  rendering  of  3lD~7DU'  i^  ^^^  E.  V.,  is  again  ambiguous:  "good  understanding."    H.,  N.,  S.,  M.  agree 

substaatially  with  Z.,  interpreting  the  phrase  as  descriptive  of  prudence  or  discretion  joined  with  kindness.  Others,  e.  g. 
FnER8T,give  it,  with  less  probability,  the  passive  meaning  of  "consideration"  or  "reputation." — A.] 

Ver.  16.  Instead  of  ~7J)  we  should  read  7^,  in  accordance  with  the  correct  rendering  of  the  Vulg. :  Astutus  omnia 

agit  cum  consilio.  [The  English  commentators  without  exception,  so  far  as  we  know,  follow  the  E.  V.  and  the  LXX.  trans- 
late according  to  the  pointing  ^f  the  M.is.  text:  TTasTravovpyo<:;  "every  wise  man," e^c.  Z.'s  rendering  is  certainly  moie 
forcible,  and  justifies  the  vowel  cliange. — A.] 

Ver.  19.  [The  weight  of  authority  has  been  decidedly  against  the  author's  conception  of  the  poetic  nTlJ.     Gesen. 

T  :  , 
and  FuERST  are  against  him,  as  well  as  the  commentators  citfd.  Kamph.  may  be  added  to  those  who  agree  with  Z.  in 
reii'iering  this  Niph.  participle  "become"  as  meaning  "come  into  being,"  " developed,"  while  the  other  conception  is  that 
it  describes  what  has  been  "completed,  accomplished."  Comp.  ver.  12,  6,  "desire  that  bath  come.'  which  is  generally 
understood  to  be  satisfaction.  We  cannot  think  that  the  proverb  relates  to  the  pleasure  of  desiring,  but  to  that  of  being 
satisfied.  The  2d  clause  is  by  H.  regarded  as  an  inference,  "therefore,"  etc.;  E.  V,  N  ,  S.,  M.  re^jard  it  as  an  antithesis — 
notwithstanding  their  certain  disappointment  fools  cling  to  evil.  K.  shapes  tlie  antithesis  dilferently:  "a  new  desire  is 
pleasant  to  the  soul,  but  if  it  be  evil  fools  abhor  to  renounce  it."     Z.'s  view  appears  in  the  not«  s — A.] 

Ver.  20.  [For  the  imper.  use  of  the  inf.  abs.  see  Grken  §  268,  2  and  grammars  generally.  l?i'^^  Niph.  Iraperf.,  more 
distinct  than  ^*^^  which  might  be  a  neuter  Kal.  Bott.  ^  1147,  A.— A.] 


EXEGETICAL. 

1.  With  chap,  xiix  Hitzig  would  have  a  new 
section  comtiience,  extending  to  chap.  xv.  3J, 
anu  consisting  of  three  subdivisions  of  symme- 
trical structure.  The  first  of  these  subdivisions 
would  be  chap,  xiii.,  consisting  of  four  groups 
of  six  verses  each;  the  second,  chap,  xiv.,  five 
groups  of  seven  verses  each;  the  third,  chap. 
XV.,  four  groups  of  eight  verses  each — altogether 
91  verses,  precisely  the  same  number  as  the 
preceding  Section  {chaps,  x.— xii.)  contained. — 
How  arbitrary  these    assumptions  are  appears 


partly  from  the  difficulties,  often  utterly  insu- 
perable, which  meet  the  attempts  to  point  out 
real  divisions  at  the  beginning  and  end  of  the 
several  alleged  groups  of  verses.  It  appears 
further  from  the  fact  that  here  again  it  is  neces- 
sary to  stamp  as  spurious  one  verse  at  least  (xiii. 
23),  a  violent  critical  expedient  to  secure  the  sym- 
metrical relation  of  groups  that  is  demanded. 
Comp.  above,  Exeget.  notes  on  chap,  x.,  No.  1. 

With  respect  to  the  groups  of  verses  that  do 
develop  themselves  with  satisfactory  distinct- 
ness, and  in  general  with  reference  to  the  order 
and  progress  of  thought  in  the  chapter  before 
us,  see  the  Doctrinal  and  Ethical  notes. 


184 


THE  PROVERBS  OF  SOLOMON. 


2.  Vera.  1-3.  Three  introductory  proverbs, 
general  in  their  import. — A  'wise  son  heark- 
eneth  to  his  father's  correction. — In  tliia 
tirst  clause  we  must  supply  "  hearkeneth  "  from 
the  second  as  predicate.  The  conception  of 
others,  e.g.  3.  1>-  Michaelis,  Bertheau,  etc.:  A 
wise  son  is  his  father's  correction,  i.  e.  the  object 
of  his  correction, — is  less  natural  on  account  of  its 
harshness.  Parallel  to  the  milder  expression 
"instruction,  correction"  (1D10)  in  clause  a, 
we  have  in  b  the  stronger  term  "rebuke" 
(mi?J,  as  in  xvii.  10). — No  rebuke,  no  threaten- 
ing, no  earnest  enforcement  of  law  makes  any 
impression  on  the  "soorner"  (i.  22;  ix.  7),  the 
heedless  reviler  of  religion,  who  has  long  ago 
thrown  aside  all  childlike  piety,  and  reverence 
for  the  holy.  With  ver.  2.  clause  a,  comp.  xii. 
14;  with  b  comp.  x.  6.— The  delight  of  the 
ungodly  is  violence,  (.  e.  the  eager  desire 
ttyUJ)  of  maliciously  disposed  sinners  is  for 
violence  (DOn),  which  they  wish  to  exercise 
upon  others,  and  which  therefore  in  turn  recom- 
penses them.  "  Violence,"  therefore,  stands 
here  with  a  twofold  meaning  [active  and  pas- 
sive] as  in  chap.  x.  6.  [See  Critical  Notes]. — 
Shall  be  destroyed. — nnno,  ruina,  "destruc- 
tion," just  as  in  x.  14. — ["Take  heed  that  thy 
tongue  cut  not  thy  throat;"  an  Arabic  proverb 
quoted  by  Trapp  from  Scaliger,  Arab.  Proo. 
i.  75. — A.] 

.3.  Vers.  4-12.  Nine  proverbs  relating  mainly 
to  the  worth  and  right  use  of  wealth. — The 
sluggard  desireth,  but  writhout  the  satis- 
fying of  his  desire. — [See  Critical  Notes]. — 
But  the  desire  of  the  diligent  is  abundant- 
ly satisfied,  literally,  "is  made  fat,"  couip.  xi. 
25. — Ver.  5.  Deceit  the  righteous  hateth. — 
1pE("'15"'  appears  to  be  not  "  word  of  falsehood," 
deceitful  language  (Umbreit,  Bertheau),  but  a 
designation  of  everything  falling  under  the  cate- 
gory of  the  deceitful  ("^31  being  therefore  equiv- 
alent to  irpnyfia)  ;  comp.  Ps.  xli.  9  ;  Isa.  xliv.  4; 
it  means  therefore  lies  and  frauds,  deceit. — But 
the  ungodly  acteth  basely  and  shamefully. 
[See  Critical  Notes].  t^'N^^,  lit.,  "maketh  of- 
fensive, stinking,"  stands  here  as  equivalent  to 
ty"3',  "acteth  basely,  or  causeth  shame  ;"  comp. 
chap.  xix.  26.  The  Hiphil  form  T3n\  which  is 
found  also  in  the  parallel  passage,  here  has  an 
active  meaning,  "acteth  shamefully,"  while  in 
Isa.  liv.  4  it  stands  as  passive  :  cometh  to  shame, 
or  is  put  to  shame.  [So  the  E.  V.,  H.,  N  ,  and 
M.,  while  S.,  K.,  elc,  give  the  causative  render- 
ing—A.]. 

Ver.  0.  Righteousness  protecteth  an  up- 
right walk,  lit.,  "innocence  of  way."  an  nh- 
siract  for  the  concrete,  and  therefore  equiva- 
lent to  "sucli  as  walk  uprightly"  (comp.  x.  29) 
But  wickedness  plungeth  into  sin. — Wick- 
edness (H^tyi),  literally,  "perverse,  malicious 
iisposition  "  describes  that  evil  state  of  the  heart 
which  necessarily  leads  to  sinful  action  (HNDn). 
The  verb,  which  is  here  used  in  its  natural  mean- 
ing, "overturn,  plunge  into  something,"  has  the 
end  of  its  action,  sin,  connected  with  it  without  a 


preposition  (comp.  xix.  13).  The  old  versions, 
and  among  modern  expositors  Bertheau, 
[FuERST,  H.,  N.,  M.,  S.],  take  the  object  as  an 
abstract  for  the  concrete,  and  therefore  translate 
"  wickedness  overthroweth  sinners,"  by  which 
rendering  a  more  exact  parallelism  between  o 
and  6,  it  is  true,  is  secured. 

Ver.  7.  One  maketh  himself  rich,  and 
hath  nothing  at  all. — Comp.  xii.  9,  a  maxim, 
which,  like  the  one  before  us,  is  aimed  at  foolish 
pride  of  birth  and  empty  love  of  display  on  the 
part  of  men  without  means.  The  "  boasting  one's 
self"  there  corresponds  with  the  "representing 
one's  self  rich  "  here.  Comp.  also  the  similar 
proverb  of  the  Arabs,  in  Meidani,  III.  429. 
[The  second  clause  is  differently  understood; 
W.  interprets  it  as  referring  to  the  "being  rich 
in  good  works,  and  sacrificing  all  worldly  things 
for  God  and  His  truth."  So  Holden  ;  while 
Trapp,  Bridges,  N.,  S.  and  M.  regard  the  clause 
as  referring  to  the  deceitful  concealment  of 
riches.     The  parallelism  requires  this  view. — A.] 

Ver.  8.  A  ransom  for  a  man's  life  are  his 
riches,  ;.  e.  the  rich  man  can  and  under  certain 
circumstances,  as  e.  g.  before  a  court,  or  when 
taken  captive  by  robbers  or  in  war,  must  employ 
his  wealth  for  his  ransom. — But  the  poor 
heedeth  no  threatening,  i.  e.  no  warning  or 
threatening  however  sharp  ("rebuke"  as  in 
ver.  1)  will  be  able  to  force  anything  from  him 
who  has  nothing:  the  poor  is  deaf  to  every 
threat  that  aims  at  the  diminution  of  his  posses- 
sions, for  "  where  there  is  nothing,  there  the 
Emperor  has  lost  his  rights."  The  spirit  of  this 
maxim,  in  itself  morally  indifferent,  seems  like 
that  of  the  similar  proverb,  chap.  x.  15,  to  be 
directed  to  the  encouragement  of  industry,  and 
of  some  earthly  acquisitions  though  they  be  but 
moderate.  Elster  is  certainly  in  the  wrong, 
in  holding  that  the  proverb  depicts,  not  without 
a  shade  of  irony,  "the  advantages  as  well  of 
great  wealth  as  of  great  poverty."  Against 
various  other  conceptions  of  the  verse,  especially 
of  clause  6,  comp.  Bertheau  in  loco.  [Holdem 
construes  interrogatively  :  "  Doth  not  the  poor," 
etc  ,  understanding  it  of  the  helplessness  of  the 
poor  ;  N.  and  M.  understand  it  of  the  safety  of 
the  poor  in  his  poverty  ;  W.  of  his  light-hearted 
independence;  S.  of  the  viciously  or  heedlessly 
poor,  whom  nothing  can  arouse  to  virtuous  in- 
dustry.— A.] 

Ver,  9.  The  light  of  the  righteous  burn- 
eth  joyously. — The  verb  is  here  intransitive: 
"is  joyous,  i.  e.  burns  brightly,  with  vigorous 
blaze."  HiTZiG  rightly  directs  attention  to  the 
fact  that  the  same  root  (nDty)  in  Arabic  signifies 
to  "laugh,  or  sport.  ' — But  the  lamp  of  the 
■wicked  goeth  out.  The  "lamp"  oi  the  wicked 
(■^p)  does  not  seem  to  be  emphatically  contrasted 
as  a  dim  night  lamp  with  the  bright  light  of  Iho 
righteous,  but  is  probably  a  simple  synonym  of 
"11f<  determined  by  the  parallelism ;  comp.  Job 
xviii.  5,  6  ;  xxi.  17  ;  xxii.  28  ;  xxix.  3. 

Ver.  10.  By  pride  cometh  only  conten- 
tion.— "Only"  (pi)  although  in  the  Hebrew  put 
first  in  the  clause,  belongs  nevertheless  to  the 
subject  (nSD),  and  not  to  the  "by  pride"  [1113 
[as  in  E.  V.,  and  Stuart]  ;  as  though  the  mean- 


CHAP.  XIII.   1-25. 


135 


ing  were,  only  by  pride  (or,  only  in  excitement, 
ebullition  of  passion,  Umbbbit)  does  one  begin 
birife.  Comp.  rather  as  an  example  of  this  pre- 
fixing of  "only"  (p'^),  Ps.  xxxii.  6  [where 
Hi/PFELD  and  others  do  not  admit  this  explana- 
tion "  only  to  him,"  etc.]  ;  and  for  similar  hyper- 
bata  with  OJ  and  ^X  oomp.  Prov.  xix.  2;  xx.  11 ; 
Ism.  xxxiv.  14.  [N.  and  M.  agree  with  our 
author.  H.  takes  pT  as  a  noun,  "ignorance" 
with  pride,  etc.  But  if  it  be  objected  to  the 
simple  and  obvious  rendering  of  the  words  in 
their  Hebrew  order,  that  pride  is  not  the  only 
or  chief  cause  of  contention,  it  may  no  less  be 
objected  that  contention  is  not  the  only  or  chief 
result  of  pride.  Why  may  not  the  proverb  be 
interpreted  as  comparing  two  dispositions,  the 
proud,  self-sufficient  spirit,  of  clause  a,  and  the 
modest  inclination  to  consult  and  consider  others, 
of  clause  b?  Only  by  the  former  of  these  two 
is  contention  produced. — .■V.] — But  wisdom  is 
with  those  who  receive  counsel. — Comp. 
xii.  15,  b.  Instead  of  D'S^'IJ,  "the  well  advised, 
those  who  hearken  to  counsel,"  Hitziq  proposes 
to  read  D'^^IK,  the  "  modest."  An  unnecessary 
change  to  correspond  with  xi.  2. 

Ver.   11.    Gain  through  fraud  vanisheth 

away.— [See  Critical  Notes].  The  SoHO  pH 
U  used  to  describe  "gain  coming  from  nothing- 
ness, from  the  unreal,"  i.  e.  secured  in  an  un- 
substantial, inconsiderate,  fraudulent  way  (Ew- 
ALu,  LuTHEE,  e(c.).     Or  (with   Ziegler,  Doder- 

LEiN,  Elsteb,  Hitziq)  let  the  pointing  be  73710 
(Pual  part.);  i.  e.  a  hastily,  fraudulently  ac- 
quired   wealth,    substantia  festinata,    Vulg. — To 

regard  /SHD  as  a  comparative,  "sooner  than  a 
breath"  (Dmbreit,  Notes  and  others),  has  this 
against  it, — that  a  "vanishing  away,"  a  "dimi- 
nution "  cannot  be  well  predicated  of  a  /3n.  a 
nothing,  a  mere  phantom,  but  may  be  naturally  of 
a  possession  gained  in  an  unsubstantial  or  un- 
worthy manner. — But  he    that  gathereth  by 

labor  increasetb  it. — T-7J7  is  either  "handful 
alter  handful"  (Ew.\ld,  Bertueah,  Elster, 
«'c. ),  or,  "according  to  his  tihWitj,*^  pi'o  portione 
s.  mensura  sua  (Hitzig).  In  both  cases  it  de- 
scribes the  gradual  and  progressive  accumulation 
of  wealth,  resulting  from  diligence  and  exertion, 
and  so  is  in  significant  contrast  with  the  impa- 
tient dishonesty  of  the  preceding  clause. 

Ver.  12.  Hope  deferred  maketh  the  heart 
sick;  comp.  x.  28.  The  predicate  is  not  a  sub- 
sianiive,  "sickness  of  heart"  (Umbeeit),  but  a 
Hiph.  partic. — For  the  figure  of  the  "  tree  of 
life''  in  clause  b  comp.  xi.  30.  ["Desire  that 
liaili  come,"  (Kal  part.)  is  by  common  consent 
of  lexicographers  and  commentators  desire  ac- 
CDuiplished.  This  should  be  remembered  in  the 
exposition  of  ver.  19  a. — A.] 

4.  Vers.  13-17.  Five  proverbs  relating  to  the 
value  of  the  divine  word  as  the  highest  good, 
and  exhorting  to  obedience  to  it. — 'Whosoever 
despiseth  the  word  is  in  bonds  to  it,  i.  e. 
I  lie  word  or  the  law  of  God  (comp.  for  this 
alisolute   use  of  the    term  "  word "   (^3T)  e.  g. 


xvi.  20).  The  word  of  divine  revelation  is  here, 
as  it  were,  personified  as  a  real  superhuman 
power,  whose  service  one  cannot  escape,  and  in 
default  of  this  he  comes  in  bondage  to  it,  i  f. 
loses  his  liberty.  [The  verb  according  to  this 
rendering  describes  mortgages,  bonds  and  other 
such  legal  obligations;  ••  u-ird  veipfiindet,"  %. — 
A.]  Thus  ScHULTENS,  EwALD,  Elster  corrcctly 
render,  while  many  others,  e.  q.  Umbreit,  Bek- 
THEAU,  [K.,  E.  v..  N.,  S.,  M.]  explain  "for 
him  is  destruction  provided,  he  shall  be  de- 
stroyed." HiTziG,  however,  altogether  arbitra- 
rily takes  the  "  word"  of  clause  a  in  the  sense 
of  "command,"  and  the  "command"  (DlXf^)  of 
clause  b  in  the  sense  of  "prohibition,"  and  ac- 
cordingly translates  "  whosoever  despiseth  the 
command  is  seized  by  it,  and  whoso  avoideth 
(heedcth)  the  prohibition  is  rewarded  "  (?).  For 
the  plirase  "he  is  requited,  to  him  is  requital," 
comp.  xi.  31. 

Ver.  14.  The  instruction  of  the  ^vise  man 
is  a  fountain  of  life. — Comp.  x.  11,  where 
the  "mouth  of  the  righteous,"  and  xiv.  27, 
where  the  fear  of  God  is  described  by  this 
figure.  In  the  latter  passage  the  2d  clause  of 
our  verse  appears  again.  "  Snares  of  death  "  an 
established  formula  for  the  description  of  mortal 
perils ;  comp.  Ps.  xviii.  5 ;  Prov.  xxi.  6,  and 
also  the  Latin  laquei  mortis,  HoR.  Od.  III.  24,  8. 

Ver.  15.  Kindly  'wisdom  produceth  fa- 
vor.— Comp.  iii.  4,  where  however  the  ^'SO'l'yS 
expresses  a  somewhat  different  idea,  viz.,  pas- 
sively, "good  reputation."  [See  Critical  Notes]. 
— The  way  of  the  ungodly  is  desolate. — 
liTX,  perennis,  elsewhere  descriptive  of  a  brook 
or  river  that  flows  inexhaustibly,  seems  here  to 
denote  either  a  "standing  bog"  (J.  D.  Mi- 
CHAELis,  Umbreit),  or,  which  is  perhaps  more 
natural,  it  belongs  as  an  adjective  to  the  noun 
"  way"  (^"^7)'  *''*'  characterizes  the  way  of  trans- 
gressors as  "  ever  trodden,"  i.  e.  altogether  hard, 
solid,  and  therefore  desolate  and  unfruitful 
(Bertheau,  Ewald,  Elster,  etc.).  [As  compared 
with  the  more  common  conception  of  the  hard 
way  as  rough,  stony  (Fuerst,  H.,  S.,  M.,  W.) 
this  has  the  advantage  of  following  more  natu- 
rally from  the  radical  idea  of  continuance  and 
permanence. — A.]  Hitzig  prefers  to  read  [nK". 
makes  hateful,  produces  hatred  (?).  [This  is 
NoYEs'  explanation]. 

Ver.  10.  [See  Critical  Notes].  For  the  mean- 
ing "the  wise  man  doeth  all  things  with  under- 
standing." comp.  xii.  23:  xv.  2. — Ver.  17.  A 
bad  messenger  falleth  into  trouble. — A 
"bad  messenger"  (lit.,  "wicked")  is  not,  as 
might  be  thought,  one  who  is  indolent,  tardy,  as 
in  X.  26  (so  Bektheau),  but  one  who  is  faithless, 
not  true  to  his  master,  betraying  him.  He  "falls 
into  trouble"  as  a  punishment  for  his  faithless- 
ness. Abnoldi  and  Hitzig  unnecessarily  sub- 
stitute the  Hipbil  for  the  Kal,  and  render  "throws 
into  trouble."  The  antithesis  between  a  and  6 
is  at  any  rate  not  an  exact  one. — But  a  messen- 
ger of  fidelity,  a  faithful  messenger. — Comp. 
xiv.  .5;  XX.  6,  and  lor  this  participial  form  of  the 
epithet,  XXV.  13. — For  this  use  of  "health,'' 
healing  medicine,  comp.  xii.  18, 


13G 


THE  PROVERBS  OF  SOLOMON. 


5.  Vers.  18-25.  Eight  additional  admonitory 
proverbs,  pointing  to  tlie  blessedness  of  obedi- 
ence to  the  divine  word. — Poverty  and  shame 
(to  him)  that  refuseth  correction. — The  par- 
ticipial clause  is  to  be  taken  as  conditional,  "if 
one  refuses  correction  "  (comp.  Job  xli.  18).  The 
connection  with  the  main  clause  is  "not  gram- 
matically complete,  because  intelligible  of  itself, " 
comp.  ProT.  xxvii.  7  (HtTZic),  For  the  meaning 
of  the  verb  comp.  i.  2.5;  iv.  1-5;  viii.  33. — With 
clause  b  comp.  xv.  5,  32. 

Ver.  19.  Quickened  desire  is  sweet  to 
the  soul. — ^[See  Critical  Notes.]  "Desire  that 
has  come  to  be  "  (Niph.  part.)  cannot  be  designed 
to  describe  "appeased  desire"  (Vulg.,  Luther, 
Uertheau,  Ew-tLD,  Elstek  [Fuerst,  H.,  N.,  S., 
M.,  clcl,  but,  as  the  import  of  clause  b  and  a 
comparison  of  12,  b  suggest,  a  desire  that  is  just 
originated,  has  just  attained  its  development,  now 
first  vividly  experienced  but  not  yet  satisfied 
(U.MBREiT,  HiTZio).  Now  that  this  desire  is  in 
many  instances  directed  toward  evil,  and  that 
this  evil  desire  is  especially  hard,  to  appease, — 
this  is  the  truth  to  which  clause  b  gives  expres- 
sion (comp.  James  i.  14,  15).  The  second  clause 
is  not  then  antithetically  related  to  the  first,  but 
it  makes  strongly  prominent  a  single  side  of  the 
general  truth  already  uttered.  [To  what  is  said 
in  the  Critical  Notes  Rueetschi's  comment  may 
be  added  {Stud.  u.  Krit.,  1868,  p.  139).  He 
renders  clause  a  like  the  Vulg.,  E.  V.,  etc.,  re- 
garding it  as  the  statement  of  a  general  psycho- 
logical fact,  while  b  supplies  a  particular  case, 
illustrative  and  not  contrasted.  His  practical 
use  of  the  sentiment  of  the  proverb  is  embodied 
in  the  appeal  "Therefore  see  to  it  that  thy  de- 
cire  be  a  good  one  in  whose  accomplishment  thou 
mayest  rightly  rejoice  I"  He  pronounces  Hitzig's 
and  Z.'s  rendering  of  HTiJ  as  untenable  lexi- 
cally, and  false  to  fact. — .\.] 

Ver.  20.  Walk  vrith  ^vise  men  and  be- 
come TWise. — So  ai-corjing  to  the  K'thibh:  an 
infin.  abs.  [used  as  an  imperative]  followed  by  an 
imperative  iustead  of  a  consecutive  clause, — 
which  is  to  be  preferred  to  the  K'ri  [which  is  fol- 
lowed by  LXX,  Vulg.,  E.  v.,  H.,  N.,  S.  and  M.]. 
The  latter  makes  the  language  less  spirited  and 
needlessly  assimilates  it  in  form  to  the  2d  clause. 
— But  wrhosoever  delighteth  in  fools  be- 
cometh  base. — In  the  Hebrew  there  is  a  pl.ay 
upon  words:  he  who  tendeth  fools  (n>''^)  slioweth 
himself  base  J?i^'.  [This  might  be  thus  imitated 
in  English:  he  who  attendeth  fools  tendeth  to 
folly].  For  this  use  of  the  verb  Hi'l,  to  follow 
or  attach  one's  self  to  some  one,  sedari  aliquem,  to 
cultivate  intercourse  with  one,  comp.  xxviii.  7; 
xxix.  3;  Jer.  xvii.  16.  From  this  is  derived 
JIT  "friend,  comrade." 

Ver.  21.  To  the  righteous  God  repayeth 
good. — As  subject  of  the  verb  we  should  supply 
in  this  instance  not  the  indefinite  subject,  "  one," 
man,  but  rather  Jehovah  (unlike  the  instances 
in  X.  24  ;  xii.  12).  Hitzig  needlessly  substitutes 
as  an  emendation  DTjT',  "meetelh,"  suggested 
by  the  KaTtt?.r/il>irai  of  the  LXX.  For  the  mean- 
ing comp.  X.  25;  xi.  3,  5,  etc. 

Ver.  22.  A  good  man  leaveth  an  inheri-  ^ 
tance  to  his  children's  children.    For  this  ab- 


solute use  of  the  Hiph.,  "causeth  to  inherit,  trans- 
mitteth  his  estate,"  comp.  Dent,  xxxii.  8.  Fot 
the  sentiment  comp.  Job  xxvii.  17;  Eccles.  ii.  26. 

Ver.  23.  The  poor  man's  ne^v  land  (yield- 
eth)  much  food.  The  noun  TJ  according  to 
Hos.  X.  12;  Jer.  iv.  3,  describes  "newly  broken, 
newly  ploughed  land,"  i.  e.  a  field  newly  cleared, 
and  therefore  cultivated  with  much  efiForl  (Vulg. 
correctly  ntiDaif'a;  Luther  less  exactly  "furrows" 
(Furchen).  If  such  a  field  nevertheless  yields 
its  poor  possessor  "much  food,"  he  must  be  a 
devout  and  upright  poor  man,  and  so  possess  the 
main  condition  of  genuine  prosperity,  which  is 
wanting  to  the  man  mentioned  in  clause  b,  who 
is  evidently  a  man  of  means,  a  rich  man,  who 
in  consequence  of  his  iniquity  (lit.,  "by  not- 
justice")  is  destroyed. — Hitzig  on  the  ground 
of  the  phraseology,  which  is  certainly  somewhat 
hard  and  obscure,  y)ronounces  the  verse  corrupt, 
and  therefore  read-s  3'J  instead  of  TJ,  and  so 
gets  for  clause  a  the  meaning  "A  great  man  who 
consumes  the  income  of  capital"  (!).  Further- 
more he  pronounces  the  whole  verse  spurious, 
and  thinks  it  originally  formed  a  marginal  com- 
ment on  xi.  24  (!!)but  then  by  the  mistake  of  some 
copyist  was  introduced  into  the  text  just  at  this 
point.  [RuEETscHi  (as  above  quoted)  interprets 
clause  a  in  like  manner  of  the  righteous  poor 
man's  newly  cleared  land,  which,  although 
wrought  with  difficulty,  abundantly  rewards  the 
laboi'.  The  t?'  of  clause  b  he  regards  not  as  a 
verb  "there  is,"  but  as  a  substantive  (comp. 
viii.  21),  with  the  meaning  "substance,  wealth." 
This  is  destroyed  where  there  has  been  unright- 
eousness.— A.] 

Ver.  24.  He  that  spareth  his  rod  hateth 
his  son.  See  iii.  12;  xxiii.  13,  14;  xxix.  15: 
Ecclesiasi.  xxx.  1. — But  ■whosoever  loveth 
him  seeketh  it,  correction.  The  suffix  of  the 
last  verb  here,  as  in  ver.  'I'l,  refers  to  the  object 
immediately  following,  and  this  noun  is  here 
used  actively  in  the  sense  of  "chastisement,  dis- 
cipline which  one  employs  with  another."  Others 
lake  the  suifix  as  the  indirect  object,  equivalent 

to  17,  "for  him;"  he  seeketh  for  him  (the  son) 
correction.  This,  however,  is  not  grammatically 
admissible.  Hitzig  maintains  that  the  verb  is 
here  to  be  taken  after  the  analogy  of  the  Arabic 
in  the  sense  of  "lame,  subdue,"  and  that  the 
noun  is  a  second  accusative  object  (?), — and  that 
we  should  therefore  translate  "he  restraineth 
him  \>y  correction."  So  also  Hofmann,  Schriflbeic. 
II.  2,  377  (follows  him  up  with  correction).  With 
ver.  25  comp.  Ps.  xxxiv.  10  (11),  Prov.  x.  3,  etc. 

DOCTRINAL,   ETHICAL,   HOMILETIC,   AND 
PRACTICAL. 

The  idea  which  appears  in  the  very  first  verse, 
of  salutary  discipline,  or  of  education  by  the 
word  of  God  and  sound  doctrine,  also  reappears 
afterward  several  times  in  a  significant  way 
(vers.  13,  14,  18,  24  ;  comp.  vers.  6,  10,  20,  21); 
it  therefore  to  a  certain  extent  controls  the  whole 
development  of  thought  throughout  this  Section, 
so  far  as  we  may  speak  of  anything  of  the  kind. 
We  have  also  here  again  as  in  chap.  iv.  (see 
above,   p.  74,)  a  chapter  on    the  true    religious 


CHAP.  XIII.  1-25. 


137 


training  of  children.  Only  it  is  here  specifically 
training  to  the  wise  use  of  earthly  blessings  (so 
in  particular  the  group  vers.  4-12),  and  to  the 
knowledge  of  God's  word  as  the  chief  blessing 
(so  especially  in  the  2d  half,  vers.  13-25);  this 
is  urged  by  most  of  the  proverbs  that  are  here 
grouped.  Hence  the  frequent  allusions  to  the 
blessing  of  constant  diligence,  and  patient  labor 
in  one's  eartlily  calling  in  reliance  upon  God 
(vers.  4,  11,  23,  25);  also  to  the  great  value  of 
earthly  possessions  gathered  under  God's  gra- 
cious help,  as  important  instrumentalities  for  the 
fulfilment  of  the  spiritual  duties  also  involved  in 
one's  calling  (vers.  8,  11,  12,  18,  22)  ;  further  to 
the  hateful  and  harmful  nature  of  pride  and 
vanity  (vers.  7  a,  10.  16,  18) ;  to  the  evil  conse- 
quences of  unfaithfulness,  since  it  necessarily 
"smites  its  own  lord"  (vers.  2,  5,  15,  17);  to  the 
importance  of  good  company,  and  of  a  decided 
abhorrence  of  that  evil  companionship  which  cor- 
rupts the  morals  (vers.  1,  6,  20;  comp.  1  Cor. 
XV.  33),  etc. 

Therefore,  in  the  homiletic  treatment  of  the 
chapter  as  a  whole,  we  have  as  a  subject  "The 
true  Christian  education  of  children."  1)  Its 
basis:  God's  word  (vers.  1,  13,  14);  2)  its 
means:  love,  and  sirictness  in  inculcating  God's 
word  (vers.  1,  18,  24);  3)  its  aim:  guidance  of 
the  youth  to  the  promotion  of  his  temporal  and 
eternal  welfare  (vers.  2  sq.,  16  sq.)  Or,  on  the 
right  use  of  God's  word  as  the  basis,  the  means, 
and  the  end  in  all  human  culture.  Or,  on  the 
word  of  God  as  the  most  precious  of  all  posses- 
sions (comp.  Matt.  vi.  33;  xiii.  44-46;  1  Pet.  i. 
23-25). — Stockeii: — The  wise  man's  discipline 
[Disciplina  sapientis).  1)  Wherein  it  consists 
(1-10);  2)  What  qualities  the  well-trained  wise 
man  possesses,  viz.  chietly,  a)  Moderation  and 
prudence  in  the  use  of  earthly  good ;  b)  Humility 
and  modesty ;  3)  What  is  the  blessing  of  a  wise 
training. 

Vers.  1-3.  Starke: — No  one  is  born  pious; 
every  one  brings  sin  with  him  into  the  world  ; 
therefore  from  the  tenderest  childhood  upward 
diligence  should  be  employed  with  youth  that 
they  may  grow  up  "  in  the  nurture  and  admoni- 
tion of  the  Lord"  (Eph.  vi.  2).  There  are  spirits 
that  from  merest  infancy  onward  have  their  jests 
at  everything  that  belongs  to  virtue  and  piety 
(Gen.  xxi.  9) ;  to  improve  such  always  costs 
much  work  and  prayer. — (On  vers.  2,  3):  If 
words  spoken  heedlessly  before  a  human  tribunal 
are  often  so  dangerous  that  they  can  bring  one 
into  the  greatest  misfortune,  how  can  evil  words 
be  indiS'erent  in  the  view  of  God  the  Supreme 
Judge  (Matt.  xii.  36)  ? — Woulf.vrth  : — On  what 
does  the  happy  result  of  education  depend?  1) 
On  the  side  of  parents,  on  the  strictest  conscien- 
tiousness in  the  fulfilment  of  their  duties  as 
educators  (vcr.  1);  2)  On  the  side  of  children, 
on  their  thankful  reception  of  this  training 
(vers.  2-9). 

Vers.  4-12.  Starke  (onver.  5): — The  natur.il 
man  shuns  lying  and  deceit  on  account  of  the  out- 
ward shame  and  reproach ;  the  pious  abhors 
them  with  all  his  heart  for  God's  s.ake. — (On 
ver.  7):  A  man's  condition  may  not  be  with 
certainty  inferred  from  the  out  w.ird  appearance: 
"all  is  not  gold  that  glitters"  (Eccles.  viii.  4; 
1  Sam.  xvi.  7).     The   spiritually  poor  who   feels 


his  inward  poverty  stands  in  the  right  relation, 
in  which  he  can  become  truly  rich  in  the  grace 
of  God. — (On  ver.  8) :  The  poor  man  may  have 
many  advantages  over  the  rich,  in  case  he  knows 
how  to  use  his  poverty  aright. — (On  ver.  11): 
That  many  men  of  means  become  poor  is  caused 
by  the  fact  that  they  do  not  wisely  apply  what 
is  theirs,  but  waste  it  on  all  manner  of  use- 
less things. — (On  ver.  12)  :  If  thou  hast  made 
some  promise  to  thy  neighbor,  defer  not  long 
the  fulfilment  of  the  promise.  He  who  gives 
promptly  gives  double. — [Briuoes  (onver.  5): 
— It  is  not  that  a  righteous  man  never  lies.  Nor 
is  it  a  proof  of  a  righteous  man  that  he  avoids 
lying.  But  true  religion  brings  in  the  new 
taste — conformity  to  the  mind  of  God. — Tiupp 
(on  ver.  9) : — A  saint's  joy  is  as  the  light  of  the 
sun,  fed  by  heavenly  influence,  and  never  ex- 
tinct, but  diffused  through  all  parts  of  the 
world. — (On  ver.  11):  Ill-gotten  goods  flyaway 
without  taking  leave  of  the  owner. — (On  ver. 
12):  We  are  short-breathed,  short-spirited. 
But  as  God  seldom  comes  at  our  time,  so  He 
never  fails  at  His  own;  and  then  He  is  most 
sweet  because  most  seasonable. — Arnot  (on  ver. 
12): — If  the  world  be  made  the  portion  of  an 
immortal  spirit,  to  want  it  is  one  sickness,  to 
have  it  is  another.  To  desire  and  to  possess  a 
perishable  portion  are  only  two  different  kinds 
of  misery  to  men]. — J.  Lange  (on  ver.  12): — 
Children  of  God  must  often  hope  long  under  the 
cross  for  their  deliverance.  Yet  when  this 
comes  at  length,  it  is  so  refreshing  and  joyful, 
that  they  begin  as  it  were  to  live  anew. — Zelt- 
NER  (on  ver.  12): — Set  tliy  hope  not  on  the  vain, 
uncertain  and  transient,  but  on  the  imperishable 
and  eternal,  on  God  and  His  word,  1  Cor.  iv.  18; 
1  Tim.  vi.  17. 

Vers.  13-17.  Tubinff en  Bible  {on  yer.  13):— It 
is  very  great  wisdom  gladly  to  receive  correction 
when  one  has  erred  ;  but  it  is  folly  to  be  angry 
when  one  is  warned  against  everlasting  destruc- 
tion.— Geier: — Faithful  discharge  of  the  duties 
that  devolve  on  us  secures  a  good  conscience 
and  reward  from  God  and  men. — [Trapp  (on 
ver.  15): — Natural  conscience  cannot  but  do 
homage  to  the  image  of  God  stamped  upon  the 
natures  and  works  of  the  godly. — Arnot: — It 
is  far-seeing  mercy  that  makes  the  way  of  trans- 
gressors hard  ;  its  hjirdness  warns  the  traveller 
to  turn  that  he  may  live]. — Starke  (on  ver.  16) : 
— If  thine  act  and  project  are  to  prosper,  begin 
with  prudence  and  good  counsel,  and  so  continue 
till  thou  hast  doue. — Wohlfarth: — Wisdom  as 
the  fountain  of  true  life.  Its  correction  like  its 
counsel  is  health  and  blessing;  its  yoke  is  soft 
and  light,  because  it  urges  us  to  act  and  to  walk 
simply  according  to  our  destination. — Von  Ger- 
i.ACH  (on  vers.  13  sq.): — A  despiser  of  God's 
word  involves  himself  in  its  penalties,  he  falls 
sooner  or  later  under  its  chastisement:  while  on 
the  contrary  his  reward  never  fails  the  right- 
eous.'— (On  ver.  17) :  While  the  wicked  messenger 
prepares  misfortune  for  himself  as  well  as  for 
his  master,  the  faithful  makes  good  even  his 
lord's  mistakes. 

Vers.  1 8-25.  Berleburj  Bible  (on  ver.  18)  :— 
Where  one  finds  a  spirit  that  can  tolerate  no 
correction,  is  always  excusing  and  defending 
itself,   or   throwing  the    blame    on    others,  liom 


138 


THE  PROVERBS  OF  SOLOMON. 


such  a  one  there  is  no  good  to  be  hoped. — (On 
ver.  20) :  It  is  very  profitable  to  cultivate  friend- 
»liip  and  familiar  intercourse  with  spiritually- 
uiinded  men,  because  one  is  in  general  wont  easi- 
ly to  take  to  one's  self  the  spirit  of  those  with 
whom  one  associates. — Zeltner  (on  ver.  20):  — 
If  thou  shunnest  an  infected  house,  how  much 
more  shouldst  thou  shun  the  company  of  the  un- 
godly, that  thou  mayest  not  be  touched  by  the 
poison  of  their  sins  and  vices. — [Arnot: — The 
issue  to  be  decided  is  not  what  herd  you  sliall 
gr.aze  with  a  few  years  before  your  spirit  re- 
turn to  the  dust;  but  what  moral  element  you 
shall  move  in  during  the  few  and  evil  days  of 
life,  till  your  spirit  return  to  God  who  gave  it]. 
— Starke  (on  ver.  21): — Sin  evermore  draws 
after  it  God's  wrath  and  judgments  as  the 
■shadow  always  closely  follows  the  body. — [T. 
Adams  (on  ver.  22) : — -The  usurer  lightly  begets 
blind  children  that  cannot  see  to  keep  what  their 
father  left  them.  But  when  the  father  is  goi>e 
to  hell  for  gathering,  the  son  often  follows  for 
scattering.     But  God  is  just]. — Mblanchthon 


(on  ver.  23) : — It  is  better  to  possess  small  means, 
but  use  them  well,  and  enjoy  them  witli  pious 
aud  contented  mind,  than  to  he:ip  up  great 
treasures,  that  pass  not  away  without  otfences 
of  many  kinds. — Osiander  (on  ver.  23). — God 
gives  to  a  pious  man  who  is  poor  nevertheless 
nourishment  enough  if  he  only  labor  diligently 
in  his  calling  and  forsnke  not  jjrayer. — J.  Lange 
(on  ver.  24) : — A  good  fatherfoUows  his  children 
unweariedly  with  prayer,  correction  and  counsel, 
tiiat  he  may  not  be  forced  afterwards  bitterly  to 
deplore  omitting  correction  at  tlie  right  time. — 
Von  Gerlach  (on  ver.  24) : — .V  loving  father 
strives  to  correct  his  child  early ;  he  does  not 
wait  till  urgent  need  forces  him  to  it. — [John 
Howe: — Fond  parents  think  it  love  (that  spares 
the  rod) ;  but  divine  wisdom  calls  it  hatred. — ■ 
Bridges; — The  discipline  of  our  children  must 
commence  with  self-discipline.  Nature  teaches 
us  to  love  them  much.  But  we  want  a  controlling 
principle  to  teach  us  to  love  them  wisely.  The 
indulgence  of  our  children  has  its  root  in  self- 
indulgence]. 


(5)  With  reference  to  the  relation  between  the  wise  and  the  foolish,  the  rich  and  the  poor,  masterg 

and  servants. 

Chap.  XIV. 

1  Woman's  wisdom  buildeth  her  house, 

but  folly  teareth  it  down  with  its  own  hands. 

2  He  that  walketh  uprightly  feareth  Jehovah, 

but  he  that  is  perverse  in  his  ways  despiseth  him. 

3  In  the  mouth  of  the  foolish  is  a  rod  for  his  pride, 
but  the  lips  of  the  wise  preserve  them. 

4  Where  there  are  no  oxen  the  crib  is  clean, 
but  much  increase  is  by  the  strength  of  the  ox. 

5  A  faithful  witness  cannot  lie, 
but  a  false  witness  uttereth  lies. 

6  The  scorner  hath  sought  wisdom,  and  findeth  it  not, 
but  to  the  man  of  understanding  is  knowledge  easy. 

7  Go  from  the  presence  of  the  foolish  man  ; 

thou  hast  not  found  (with  him)  lips  of  knowledge. 

8  The  wisdom  of  the  prudent  is  to  understand  his  way, 
the  folly  of  fools  is  a  deception. 

9  The  sacrifice  maketh  sport  of  fools, 
but  to  the  righteous  there  is  favor. 

10  The  heart  knoweth  its  own  bitterness, 

and  let  no  stranger  intermeddle  with  its  joy. 

1 1  The  house  of  the  wicked  is  overthrown, 
hut  the  tent  of  the  uj>right  shall  flourish. 

1:J  There  is  a  way  that  seemeth  right  to  man, 
but  the  end  thereof  is  the  ways  of  death. 

13  Even  in  laughter  the  heart  will  be  (perchance)  sad, 
and  the  end  of  joy  is  sorrow. 

14  He  that  is  of  a  perverse  heart  shall  be  satisfied  with  his  own  ways, 
but  a  good  man  (shall  be  satisfied)  from  him  (E.  V.  "  from  himself"). 


CHAP.  XIV.   1-3.3.  13J 


15  The  simple  believeth  every  word, 
the  wise  giveth  heed  to  his  way. 

16  The  wise  feareth  and  departeth  from  evil, 
but  the  fool  is  presumicg  and  confident. 

17  He  that  is  quick  to  anger  worketh  folly, 
and  the  man  of  wicked  devices  is  hated. 

18  The  simple  have  secured  folly, 

but  the  wise  shall  embrace  knowledge. 

19  The  wicked  bow  before  the  good, 

and  sinners  at  the  doors  of  the  righteous. 

20  The  poor  is  hated  even  by  his  neighbor, 
but  they  that  love  the  rich  are  many. 

21  Whosoever  despiseth  his  friend  is  a  sinner, 

but  he  that  hath  mercy  on  the  poor — blessings  on  him  ! 

22  Do  not  they  go  astray  that  devise  evil  ? 

and  are  not  mercy  and  faithfulness  with  them  that  devise  good? 

23  In  all  labor  there  is  profit, 

but  mere  talk  (leadeth)  only  to  want. 

24  The  crown  of  the  wise  is  their  riches, 
the  folly  of  fools  (is  evermore)  folly. 

25  A  true  witness  delivereth  souls, 
but  he  that  uttereth  lies  is  a  cheat. 

2G  In  the  fear  of  Jehovah  is  strong  security, 
and  to  His  children  He  will  be  a  refuge. 

27  The  fear  of  Jehovah  is  a  fountain  of  life, 
to  escape  the  snares  of  death 

28  In  the  multitude  of  the  people  is  the  king's  honor, 

but  from  want  of  people  (cometh)  the  downfall  of  the  prince. 

29  He  that  is  slow  to  wrath  is  great  in  understanding, 
but  he  that  is  hasty  of  spirit  exalteth  folly. 

30  The  life  of  the  body  is  a  quiet  spirit, 
but  passion  the  rottenness  of  the  bones. 

31  He  that  oppresseth  the  poor  hath  reproached  his  Maker, 
whosoever  honoreth  him  hath  had  mercy  on  the  poor. 

32  By  his  wickedness  is  the  wicked  driven  forth, 
but  the  righteous  hath  hope  (even)  in  his  death. 

33  In  the  heart  of  a  man  of  understanding  doth  wisdom  rest, 
but  in  the  midst  of  fools  it  niaketh  itself  known. 

34  Righteousness  exalteth  a  nation, 
but  sin  is  a  reproach  to  any  people. 

35  The  king's  favor  is  towards  a  wise  servant, 
but  his  wrath  against  him  that  is  base. 

GRAMMATICAL   AND   CRITICAL. 

Ver.  1.— Read  rilODn,  as  In  i.  20;  ix.  1,  and  not  niOjn  (fem.  plur.  constr.),  as  though  "the  wise  onea  among  iro- 

nien  "  (comp.  Jud.  v.  29)  were  to  be  here  designated  (so  the  LXX,  Viilg..  Lutheh).  [So  substantially  the  E.  V.,  Notes,  etc  . 
distributing  the  plural  on  account  of  the  singular  of  the  verb.     fnERsT  regards  Ijn  as  merely  another  form  of  the  abstract 

noun.    BiiTT.  does  not  admit  the  possibility  of  this,  but  explains  the  form  in  the  text  as  an  indef.  or  distributive  plural, 

holding,  nevertheless,  that  the  antithesis  with    ph^H    requires  here  the    usual    abstract.     §g  700,  c  and  n.  4,  and 

702,  c.  €.— A.l 

Ver.  2. — The  1  in  ^HliS  is  one  of  the  few  examples  in  the  early  Hebrew  of  the  Hholem  plen.  in  emphatic  verbal 
forms  besinning  or  endine:  a  clause.     See  BiiTT.,  ^167. — A.] 

Ver.  3.— The  form  D'^.'^K'J^  should  probably  be  changed  to  D^IDtJP,    since    the   assumption   of  the   lengthening 

of  the  vowel  (vocal  Sheva)  in  the  syllable  preceding  the  accent  seems  hardly.iuBtified  by  analogies  like  Ex.  xviii.  26;  Ruth 
ii.  8.  Conip.  UlTZlo  on  Ibis  passage.  fBoTT.  defends  the  form  donbtfully,  unci  regards  it  as  probably  an  illustration  of  tho 
speech  of  the  common  people.  The  fern,  form  of  the  verb  is  indicated  only  by  the  prefix,  and  not  by  its  ordinary  termina- 
tion.    See  Jg367.  fc,  low,  •)  and  n.  3,  andl047,  e.     See  Oreen,  3105,  rf.— A.] 

Ver.  5.— [373',  one  of  Bottchee's  examples  of  the  "Pirns  hcitum"  what  may  or  can  be ;  J  950,  c,  3  ;  will  not=can  not.— A.] 

Ver.  6.— [t:;p3  a  "relative"  perfect,  like  ci^n  and  ryin  in  ver.  31;  "hath  been  seeking  ....  and  it  is  not,"  "hath 
already  virtually  reproached  his  Maker,"  "  hath  already  shown  mercy." — BolT.,  §950,  1. — A.] 


140 


THE  PROVERBS  OF  SOLOMON. 


^p3  is  undoubtedly  a  neuter  participle.^rivpji  a  trifle,  a  small,  easy  matter. 

Itt  t|-:  I 

Ver.  7. — [Three  points  come  under  consideratioD :    1)  the  meaning  of    7    HJilOj  2)  the  force   of  the  perfect   tense 

nyTi  fi'Dd  3)  the  meaning  of  the  connective  V  On  the  first,  in  addition  to  the  arguments  *if  Z.  in  the  exegetical  notes, 
r  :  -T  : 

ROEBTScm  urges  (as  before  cited,  p.  140)  that  with  verbs  of  motion  the  only  natural  *'«nderiDg  is  "from  iKfbre/'  the 

7  being  justified  by  Deut.  xxviii.  66  as  well  aa  the  passage  in  Judges.    Id  regard  to  tUe  second  the  simple  perfect  is  easier 

tiiau  a  predictive  perfect ;  thou  hast  not=thou  surely  wilt  not.    Z.  omits  the  conuective  1  in  his  version ;  "  and "  might 

be  equivalent  to  *'  in  c;ise,  or  where  thou  hast  not,"  etc.  Rueetschi  somewhat  more  unnaturally  renders  "otherwise ;"  he 
obtains  the  very  forcible  meaning  "otherwise  thou  hast  not  known  lip*  of  knowledge" — hast  not  learned  their  nature, 
and  art  now  m;iking  this  evident.  De  Wette  agrees  with  Rosenmueller  in  rendering  clause  b  as  a  relative  clause — "and 
/rom  him  in  luhnm  thou  ha^t  not,"  etc. — A.] 

Ver.  10, — [3"l_^r\''    ~    for  -  in  final  syllable  under  the  influence  of  the  guttural,  Gbeen,  §119,  1;  Bott.,  ?^378, 1, 

1055.    In  n"^r3,  derived  from  TIO,  we  have  one  of  the  few  Instances  of  a  doubled  "1.    See  Green,  §60,  4,  a,  Bottchee, 

§392.2.  c— A.] 

Ver.  12. — \iry\  is  used  in  the  first  clause  a^  masc,  in  *^he  second  as  fem.  In  the  historical  books,  Jerem.  and  Proverbs, 

this  confusion  is  ';«)mnjnn.     See  EiiTT.,  ^3657;  2;  877,  y.  t. — A.] 

Ver.  13. — The  suffix  in  Hn'^nXI  refers  to  the  following  nnoty?  as  in  the  passages  cited  above  in  connection  with 
T    ■  -■  ~  :  T  :    • 

xiii.  4.     To  divide  I^H  n*'^nX1    (J*  D-  Michaelis,  Hitzig)  is  an  alteration  altogether  unnecessary  in  the  case  before  us, 

where  the  expression  "  j<^y  "  ^°  clause  h  is  nothing  but  a  repetition  of  that  of  "  laughter  "  in  clause  a. 

Ver.  14. — To  change  to  ^''b'^UOO^  (L.  Capellus,  Jaeger,  e(c.),  or  to  V7VO  (Elster,  comp.EwAU))  is  plainly  needless 
TT-:-  •  .  T  -■• 

in  view  of  the  simple  and  obvious  interpretation  of  V7t*3  given  in  the  notes. 

T    T" 

[BiiTT.  proposes  with  great  confidence  to  amend  clause  6  by  substituting  for  C'''N  *lie  verb  ^'D^ ;  §?460,  2,  a,  and 

•T 

1143,  6;  "good  will  di-part  from  him." — A.] 

Ver.  15. — [Observe  the  emphatic  change  of  accent  and  vocalization  in  ^HiD.] 

Ver.  17. — In  view  of  the  explanation  which  may  be  given  of  the  text,  attempted  emendations  appear  needless  and  in- 
appropriate, such,  e.  g.,  as  Ewald's,  who  proposes  instead  of  KJU?**  to  read  K^U'^  ("  be  quiets  his  anger,"  "  keeps  his  equa- 

•  •  T  ■  .     V  ~  : 

nimity  ");  or  that  of  HiTZiG,  who  to  secure  the  same  meaning  reads  TXE^*!  ^^'  [Rueetschi  emphatically  defends  the  re- 
ceived text.]  I 

Ver.  18. — [Observe  the  change  of  tense ;  ^  7nJ.  "i%r/ec(wm  rtptTdinwm"  used  of  that  which  is  easily  and  quickly  done  ; 

-:t 
^^^J^D''*  "Fiens  liciium^^  are  disposed  or  inctine  i  to  wait,  etc.    Bt5TT.,  §2  950,  B ;  940,  2;  943,  c,  a. — A.] 

Ver.  25. — [n*i3'»  3S  in  vi.  19;  xii.  17;  xix.  5,  9,  an  irregular  participial  form.] 

Ver.  28. — |in  is  a  collateral  form  of  TTIT,  as  pit^J7  of  pl!/!^.     The  expression  hero  stands  as  a  parallel  to  ^SDi  m 

the  plural  DJTTI  often  stands  side  by  side  with  0070. 
■ :  .  ■  T  : 

Ver.  30.— [Q*1ty2,  plural,  probably,  on  account  of  the  following  jllOVl*.     EiJTT.  however  (§695,  5)  explains  it  as  an 

•  T  :  T  -: 

example  of  the  "pluraUs  extensivus^'  used  also  of  the  entire,  the  complete,  the  large, — ''  the  life  of  the  whole  body." — A.] 


EXEGETICAL. 

1.  Vers.  1-7.  On  wisdom  find  folly  in  general. 
— Woman's  'wisdom  buildeth  her  house. 
[See  critical  notes].  It  is  plain  that  in  contrast 
with  thia  wisdom  of  the  godly  we  are  to  under- 
stand by  "  folly  "  in  clause  b  especially  woman's 
folly. — With  ver.  2,  a.  compare  x.  9;  with  b,  ii. 
15;  iii.  3i*. — Ver.  3.  In  the  fool's  mouth  is 
a  rod  for  his  pride, — lit.,  "a  rod  of  pride." 
[Is  this  genitive  subjective  or  objective?  a  rod 
which  his  pride  uses,  for  himself,  or  others,  or 
both,  as  it  has  been  variously  understood, — -or 
a  rod  by  which  his  pride  is  itself  chastised  ?  The 
antithesis  commends  the  latter,  which  is  the  view 
of  Berthead,  Kamph.,  etc.,  as  well  as  Z.  Ac- 
cording to  S.,  *' pride"  is  the  subject  and  not  a 
limiting  genitive — A.]  Hitzig  unnecessarily 
proposes  to  understand  HIN^  in  the  sense  of  IJ 
''back,"  a  meaning  which  even  in  Job  xli.  7 
hardly  belongs  to  the  word  [although  given  by 
Aquila,  Jerome,  efc-l  (Comp.  Delitzsch  on  ilie 
passage. ) — But  the  lips  of  the  wise  preserve 
theia — For  the  construction  comp.  xi.  (»;  xii.  0. 
etc.;  for  the  meaning,  x.  13.  14.  —  Ver.  4.  Where 
there  are  no  oxen  the  crib  remaineth 
empty.— DOX,  *'crib,"  not  "stall"  (Umbreit); 

■^3,    in    itself  meaning    "pure,  clean,"    is    here 
"empty;"  so  sometimes  *pJ.     The  drift   of  the 


proverb  is  not  quite  the  same  as  in  x.  15  ;  xiii.  8 
(a  commendation  of  moderate  wealth  as  a  means 
of  doing  good  and  as  a  preservative  from  spiri- 
tual want).  Rather  is  this  the  probable  meaning: 
"He  who  will  develop  his  wealth  to  a  gratifying 
abundance  must  employ  the  appropriate  means; 
for  "nothing  costs  nothing,  but  brings  nothing 
in"  (Elster,  Hitzig). — With  ver.  5  comp.  xii. 
17;  with  b  in  particular  vi.  19. — Ver.  G.  The 
scorner  hath  sought  ^7isdom,  and  findeth 
it  not, — lit.,  "  and  it  is  not,"  comp.  xiii.  7.  The 
bearing  of  this  proverb  is  plainly  directed  agninst 
that  superficial,  trivial,  seeming  culture  of  the 
scoffers  at  religion,  (who,  in  the  perverteil  sense 
of  the  word,  are  "  the  enlightened'"),  which  lacks 
all  genuine  earnestness,  and  for  that  ver}'  reason 
all  really  deep  knowledge  and  discernnioui  — 
But  to  the  man  of  understanding  is  know- 
ledge given. — See  critical  notes. 

Ver.  7.  Go  from  the  presence  of  the  fool- 
ish man. — So  Lx'ther  had  already  correctly  ren- 
dered; also  De  Wette,  Bertheau,  Elster:  for 
IJjp  [from  the  front,  from  before]  does  not  de- 
pcribe  motion  directly  toward  or  at  one  (Ewald, 
comp.  Umbreit),  but  remoteness  from  him,  as  Is. 

i.  ]fi;  Am.  ix.  3  ;  and  for  the  connection  with  "7 
which,  it  is  true,  is  unusual,  comp.  Judges  xx. 
34,  [See  critical  notes]. — Hitzig,  following  tlie 
LXX  and  Syr.  vers.,  writes  the  first  word  cf  tne 


CHAP.  XIV.  1-35. 


141 


verse   73  instead  of  1^1,  and    in  clause  b  reads 

n^J^^'Sa  instead  of  Hi'T  "73,  from  which  the 
meaning  is  obtained  "  TUe  foolish  man  hath  every 
thing  before  him,  but  lips  of  knowledge  are  a  re- 
ceptacle of  understanding  "  (LXX  :  077/.a  de  mc&ii- 
(Ttaif ).  But  the  idea  of  the  second  clause  experi- 
ences in  this  way  no  possible  improvement,  but 
only  an  injury  (observe  the  tautological  charac- 
ter of  the  expressions  "lips  of  knowledge"  and 
" receptacle  or  vessel  of  knowledge"),  and  for 
this  reason  we  should  retain  the  meaning  given 
above  for  the  first  clause  also. — In  clause  b  the 
verb  is  a  proper  perfect,  "  thou  hast  not  known 
or  recognized  lips  of  knowledge,"  this  is,  if  thou 
soughtest  any  such  thing  in  him.  [W.  is  wrong 
in  rendering  '•  over  against,"  and  "  wilt  not 
know." — A.] 

2.  Vers.  8-19.  Further  delineation  of  the  wise 
and  the  foolish,  especially  with  reference  to  their 
contrasted  lot  in  life. — The  vsrisdom  of  the 
wise  is  to  understand  his  way, — lit.,  "ob- 
serve his  way."  For  this  use  of  the  verb  with 
the  accusative,  in  the  sense  of  to  "observe  or 
consider  something,"  comp.  chap.  vii.  7:  Ps.  v.  2. 
For  the  sentiment  of  (he  verse  comp.  xiii.  16,  and 
ver.  1.5  below. — The  folly  of  fools  is  decep- 
tion.— "Deceit"  here  in  the  sense  of  self-de- 
ception, imposition  on  self,  blindness,  which  is 
at  last  followed  by  a  fearful  self-sobering,  a 
coming  to  a  consciousness  of  the  real  state  of  the 
case  (comp.  Ps.  vii.  15;   Job  xv.  3.5). 

Ver.  9.  The  sacrifice  maketh  sport  of 
fools, — i.  e.,  the  expiatory  sacrifice  which  un- 
godly fools  offer  to  God  is  utterly  useless,  fails 
of  its  object,  inasmuch  as  it  does  not  gain  the 
favor  of  God,  which  is,  on  the  contrary,  to  be 
found  only  among  the  upright  (lit.,  "between 
upright  men,"  i.  e.,  in  the  fellowship  of  the  up- 
right or  honorable,  comp.  Luke  ii.  14).  Thus 
Bekthe.ib,  Ew.4ld,  Ei-ster  [Stu.art  and  Words- 
worth], etc.,  while  the  majority,  disregarding 
the  singular  member  in  the  verb,  translate 
"Fools  make  a  mock  at  sin"  [E.  V.,  M.,  N.,  H.] 
("make  sport  with  sin,"  Umbreit,  comp.  Lp- 
ther).  [Hodgso.v,  rightly  conceiving  the  gram- 
matical relation,  but  making  both  subject  and 
object  concrete,  renders  't  sinners  mock  at 
fools"].  HiTziG  here  again  proposes  violent 
emendations,  and  obtains  the  meaning  "The 
tents  (?)  of  the  foolish  are  overthrown  (??)  in 
punishment ;  the  house  (?)  of  the  upright  is  well 
pleasing." 

Ver.  10.  The  heart  knoweth  its  own  bit- 
terness,— lit.,  --a  heart  knoweth  the  trouble  of 
its  soul,"  i.  e.,  what  one  lacks  one  always  knows 
best  one's  self;  therefore  the  interference  of 
strangers  will  always  be  somewhat  disturbing. 
If  this  be  so,  then  it  follows  that  it  is  also  not 
advisable  "to  meddle  with  one's  joy,"  and  this 
is  the  point  that  is  urged  in  clause  b.  A  precept 
applicable  unconditionally  to  all  cases  is  of 
course  not  designed  liere.  The  author  of  our 
proverbs  will  hardly  be  put  in  antagonism  to 
what  the  Apostle  enjoins  in  Rom.  xii.  15.  It  is 
rather  a  hard  and  intrusive  manifestation  of 
sympathy  in  the  joy  and  sorrow  of  one's  neigh- 
bor, that  is  to  be  forbidden. — With  11,  a,  comp. 
xii.  7;  Job  xviii.  lu;  with  4,  Is.  xsvli.  0. — Willi 
ver.  12,  a,  comp.  xii.  15;  xvi.  2. — But  the  end 


thereof  are  ways  of  death, — ;.  e.,   the  way 

of  vice,  which  at  the  beginning  appears  straight 
(the  way  is  not  directly  described  as  the  way  of 
vice,  yet  is  plainly  enough  indicated  as  such),  at 
length  merges  itself  wholly  in  paths  that  lead 
down  to  mortal  ruin;  comp.  ver.  4;  vii.  27.^ 
The  same  verse  appears  again  below  in  xvi.  25. 
Ver.  13.  Even  in  laughter  the  heart  will  be 
(perchance)  sad. — The  Imperf  of  the  verb  here 
expresses  a  possible  case,  something  that  may 
easily  and  often  occur.  The  contrasted  condition 
is  suggested  by  Eccles.  vii.  4:  "Though  the  face 
be  sad,  the  heart  may  yet  be  glad."  [Nolwith- 
standing  Holuen's  observation,  that  "though 
sorrow  may  be  occasioned  by  laughter,  it  does 
not  exist  in  it,"  it  is  a  deeper  truth,  that  in  cir- 
cumstances producing  a  superficial  joyousness, 
there  is  often  an  underlying,  profounder  sor- 
row.— A.] — And  the  end  of  joy  ^s  sorrow 
[not  by  a  mere  emotional  reaction,  but]  in  such 
a  case  as  this;  the  heart,  which  under  all  appa- 
rent laughter  is  still  sad,  feels  and  already  anti- 
cipates the  evil  that  will  soon  have  wholly  trans- 
formed the  gladness  into  grief. 

Ver.  14.  He  that  is  of  a  perverse  heart 
shall  be  satisfied  ■with  his  ovrn  w^ays,  i.  e., 
he  who  has  departed  from  God  (lit.,  "he  that  is 
turned  aside  in  heart,"  comp.  Ps.  xliv.  19)  is 
surfeited  with  his  own  ways,  partakes  of  the 
ruinous  results  of  his  sinful  action ;  comp.  xii. 
14;  xiii.  2;  xxviii.  19. — But  a  good  man 
(shall  be  satisfied)  from  him,  (.  e.,  the  good 
man  solaces  himself  in  the  contemplation  of  the 
wicked  and  his  fate  (chap.  xxix.  10;  Job  xxii. 
19;  Ps.  xxxvii.  34;  Iviii.  11);  or,  it  may  be, 
the  upright  man  enters  into  tlie  possession  of  the 
good  which  the  other  loses  (comp.  xi.  8,  29;  xiii. 

22).  V 7^*0,  Etrictly  "  from  with  him,"  expresses 
here  this  idea. — "from  that  which  belongs  to 
him  as  its  foundation"  (HiTzir;),  and  therefore 
"from  his  experience,  from  the  sorrowful  oc- 
currences of  life  in  which  he  is  deservedly  in- 
volved." [E.  v.,  H.,  N.,  M.  render  reflexively 
"from  himself,"  and  make  the  experiences  pa- 
rallel;  each  shall  be  satisfied  "with  his  own 
ways,"  or  "from  himself."  The  third  pers.  suf- 
fix has  this  reflexive  meaning  after  7,JTg  dis- 
tinctly in  1  Sam.  xvii.  22,  39 ;  Jonah  iii.  6.  The 
suffix  in  clause  a  is  reflexive,  "his  own  ways," 
and  we  must  regard  the  same  constructiou  as 
the  simplest  and  most  natural  in  b — A.] 

Ver.  15.  The  simple  believethe very  Tword, 
— Elster:  "every  thing."  But  as  objects  of 
belief,  it  is,  in  the  first  instance  and  most  di- 
rectly, words  alone  that  come  under  considera- 
tion, and  reference  is  made  here  precisely  to  the 
unreliableness  of  words  as  used  by  men,  as  in 
chap.  vi.  1  sq.;  x.  19;  Eccles.  v.  1  sq.;  Ps.  cxvi. 
11,  elc. — With  clause  b  compare  above  ver.  8  a. — 
Ver.  16.  With  clause  a  compare  xvi.  6,  17. — . 
The  fool  is  presuming  and  confident. 
— Comp.  xxi.  24  ;  xxviii.  10.  The  latter  of  these 
descriptive  terms  unquestionably  describes  a 
false  security,  and  carnal  arrogance,  which  is  the 
opposite  of  the  fear  of  God.  Tlie  former  epithet 
means  "self-exalting,  bearing  one's  self  inso- 
lently," or  it  may  be  (like  ihe  Kal  conj.  of  the 
same  verb  in  chap.  xxii.  3)  "  boldly  rushing  on, 


342 


THE  PROVERBS  OF  SOLOMON. 


overriding"   (Hitzig,    comp.    Luther,    "rushes 
wildly  through  "). 

Ver.  17.  He  that  is  quick  to  anger  ■work- 
eth  folly.  —  Strictly,  "  he  who  foams  up 
quickly,  who  flies  into  a  passion,"  contrasted 
with  the  man  who  is  "  slow  to  anger,"  ver.  29. 
[0'3K,  the  nostrils,  then  the  breathing,  which 
by  its  quietness  or  its  excitement,  marks  the 
stale  of  the  temper]. — And  the  man  of  Tvick- 
ed  devices  is  hated. — Literally,  "the  man 
of  shrewd  reflections,  well  contrived  counsels  " 
(comp.  remarks  on  i.  4,  and  also  chap.  xii.  2; 
xxiv.  8  ;  Ps.  xxxvii.  7),  who  is  not  here  set  as  a 
contrast,  but  as  a  counterpart  to  the  passionate 
man ;  the  crafty  and  subtle  man,  who,  in  spite 
of  all  his  show  of  mildness,  is  still  as  thoroughly 
hated  as  the  irascible  and  passionate  man.  The 
relation  of  the  two  clauses  is  accordingly  not  an- 
tithetic, but  that  of  a  logical  parallel.  With  one 
manifestation  of  an  evil  disposition  another  is 
immediately  associated,  with  a  suggestion  of  the 
results  which  are  in  accordance  with  it;  comp. 
chap.  X.  10,  18. 

Ver.  18.  But  the  -wise  shall  embrace 
kno^vledge. — "TflJ^  (comp.  Ps.  cxlii.  8),  liter- 
ally, "surround,  enclose,"  cannot  here  mean 
**  they  crown  themselves,  or  are  crowned"  [the 
verb  is  not  reflexive]  (U.mbueit,  comp.  Luther 
[De  W.,  E.  v.,  H.,  N.,  S.,  M..  W.]),  but,  as  the 
parallel  verb  in  clause  a  indicates,  must  convey 
simply  the  meaning  of  "laying  hold  upon,"  !.  e., 
gathering,  accumulating  [so  Fderst,  Bertheau, 
Kampu.,  f/!-.]. 

Ver.  10.  And  the  ■wicked  at  the  doors 
of  the  righteous, — ;'.  f.,  iliey  bow  there  (the 
verb  is  to  be  repealed  from  the  first  clause).  The 
figure  lying  at  the  basis  of  this  representation  is 
that  of  the  ambassadors  of  a  conquered  people, 
who,  kneeling  at  the  doors  of  their  conqueror's 
palace,  await  his  command.  For  the  general 
Bentiment  comp.  xiii.  9,  22  ;  also  Psalm  xxxvii. 
25,  elc. 

3.  Vers.  20-27.  On  riches  and  poverty  in  their 
causal  connection  with  wisdom  and  folly. — The 
poor  is  hated  even  by  his  neighbor. — Comp. 
xix.  4;  EccIesiasL  vi.  7  sq.;  xii.  8  sq.  Numerous 
parallels  from  classic  authors  (c  ff.,  Theognis, 
V.  Oil,  097  :  OviR,  rrist-,  I.,  9,  5,  0),  and  also 
from  Rabbinical  and  Arabic  authors,  may  be 
found  in  U.mbueit's  Commentary  in  loco.  "  Is 
hated,"  i.  e.,  "is  repelled  as  disagreeable,  is  ob- 
noxious" (comp.  Deut.  xx.  15;  Mai.  i.  3).  How 
this  may  come  to  pass,  how  former  friendship 
between  two  persons  may  be  transformed  into 
its  opposite  on  account  of  the  impoverish- 
ment of  one  of  them,  is  impressively  illustrated 
by  our  Lord's  parable  of  the  neighbor  whom  a 
friend  asks  for  three  loaves  (comp.  Luke  xi.  5-8.) 
— Ver.  21.  'Whosoever  despiseth  his  friend 
is  a  sinner,  i.  e.,  he  who  neglects  a  friend  that 
has  fallen  into  destitution  (comp.  ver.  20  a),  who 
does  not  render  him  assistance,  sins  just  as  surely 
as  his  act  is  praiseworthy  who  is  compassionate 
to  the  poor  or  wretched  (read  D'''3^  with  the 
K'thibh).  With  the  benediction  in  clause  6  com- 
pare xvii.  20. 

Ver.  22,  Do  they  not  err  that  devise  evil? 
— The  figur.itive  expression  "  carve  evil  "  (comp. 
jii.  29;   vi.  ]4j  has  as  its  counterpart   in  the  se- 


cond clause  the  kindred  figure  "  carve  out 
good,"  !.  f.,  contrive  or  devise  good  (bona  machi- 
nari).  Instead  of  V?'  "ihey  err,  or  go  astray  " 
(comp.  Job  XV.  31)  HiTZio  reads  ^i'"!'  (from 
yy^y.  "Ought  it  not  lo  go  ill  with  them  that  devise 
evil?"  But  the  language  of  the  text  character- 
izes with  sufficient  strength  and  clearness  tlie 
I  unsettled  and  disastrous  condition  of  those  who 
have  departed  from  Ciod's  ways. — And  are  not 
mercy  and  truth  with  those  that  devise 
good  ? — The  interrogalive  particle  aft'ects  the  se- 
cond clause  as  well  as  the  first  (so  Umisreit.  and 
doubtless  correctly,  in  opposition  to  loo^t  modern 
interpreters  [e.  g.,  E.  V.,  De  W.,  Bmitue.vu.  H., 
M.,  S.,  K.,  while  Notes  agrees  with  oiii- author]  |. 
The  construction  is  like  that  in  xiii.  18. — 
"  Mercy  and  truth  "  are  probably  God's  mani- 
festations of  Himself  toward  them,  as  in  Gen. 
xxxii.  11;  Ps.  Ixi.  7,  and  not  human  attributes, 
as  above  in  chap.  iii.  3  (see  note  m  lor.o),  or  as  in 
xvi.  0;  XX.  28.  [So  Teapp  and  others,  while 
M.  and  S.  make  them  human, — M.  making  these 
the  experience^  and  S.  the  action  of  those  who 
devise  good- — A.] 

Ver.  23.  In  all  labor  there  is  profit,  but 
idle  talk  (leadeth)  only  to  vtrant. — (Comp.  xi. 
24;  xxi.  5);  in  the  latier  passage  "profit"  and 
"want"  are  contrasted  precisely  as  here. — "Idle 
talk;"  in  the  Hebrew  literally,  "word  of  the 
lips;"  comp.  Isa.  xxxvi,  5;  Job  xi.  2 ;  xv.  3.  The 
sentiment  of  tlie  entire  verse  is  moreover  plain  : 
"One  should  beware  of  idle  talk  more  than  of 
the  hardest  toil"  (Bertheac).  Comp.  Matt, 
xii.  30. 

Ver.  24.  The  cro'wn  of  the  'wise  is  their 
riches,  i.  c.  the  well-earned  possessions  of  the 
wise  become  his  honor,  are  a  real  adornment  lo 
him,  for  which  he  is  with  good  reason  praised. 
"  The  folly  of  fools,  on  the  other  hand,  is  and 
continues  folly,"  though  he  may  ever  so  much 
parade  and  swell  with  it,  though  he  may  in  par- 
ticular studiously  employ  any  riches  he  m.ay 
chance  to  possess  in  splendidly  decorating  him- 
self, and  giving  himself  a  magnificent  appear- 
ance by  all  manner  of  outward  trifles  and  finery 
(comp.  Bertheau,  Umbreit,  Elster  on  this 
passage).  [Trapp  :  "  Why,  was  it  not  foolish- 
ness before  they  were  rich  "?  Yes,  but  now  it  is 
become  egregious  foolishness"]. —  Hitzig  has 
here  again  needles.sly  felt  constrained  to  amend. 
He  reads  in  clause  a  "their  prudence,"  DO"^J', 
and  in  clause   b,  as   the   subject,  "ostentation,  " 

HjIK  instead  of  H/'X ;  so  he  obtains  the  mean- 
ing, "The  crown  of  the  wise  is  their  prudence 
(?) ;    the  pomp  of  fools  is — drunken  (??)." 

Ver.  26.  A  true  witness  delivereth  souls, 
i.  e.  from  the  death  involved  in  some  false  ch,arge 
brought  against  tiiem  before  the  court,  and  which 
therefore  threatens  Ihem  in  case  a  truthful  wit- 
ness does  not  clear  them  and  bring  tiieir  inno- 
cence to  light — But  he  that  uttereth  lies 
(comp.  ver.  5;  vi.  19)  is  a  cheat. — Compare  xii. 
17,  where,  however,  "deceit"  nr3"10  is  object 
of  the  preceding  verb  "showeth  forth,"  and 
not  predicate.  Here  the  abstract  "  deception  " 
stands  emphatically  for  the  concrete,  "a  deceit- 
ful man,  one  without  substance  or  reliableness;" 
comp.    above  ver.  8,  b.     [Rueetschi   (as  above, 


CHAP.  XIV.  1-35. 


143 


p.  142)  would  simplify  the  construction  by  re- 
lAiniug  7'XO  as  the  common  predicate  of  both 
clauses,  and  would  give  to  the  second  object  the 
meaning  "wrongtul  or  unrighteous  possession," 
citing  as  a  parallel  Jer.  v.  27.  We  cannot  com- 
mend the  suggestion. — A.]  Hitzio  instead  of 
"deceit"  (HD^D)  reads  HS^O  "  he  destroyeth" 
(i.  e.  souls),  in  order  to  obtain  as  exact  an  anti- 
thesis as  possible  to  the  "  delivereth"  in  the  first 
clause. 

Ver.  26.  In  the  fear  of  Jehovah  is  strong 
security,  or,  the  fear  of  Jehovah  is  strong  secu- 
rity, is  a  sure  reliance  ;  for  the  preposition  may 
properly  stand  before  the  subject  as  the  2  essen- 

tiie,  as  in  Isa.  xxvi.  4;  Ivii.  6  (so  Hitzig). — 
And  to  His  children  He  will  be  a  refuge. — 

'•To  His  children,"  i.  e.  doubtless  to  His  wor- 
shippers, those  faithful  to  Him,  who  for  that 
very  reason  are  His  favorites  and  objects  of  His 
care  (comp.  Deut.  xiv.  1).  This  reference  of  the 
suffix  to  Jehovah  Himself  is  unquestionably  more 
natural  than  to  refer  it  to  the  pious,  an  idea 
which  must  first  be  very  artificially  extract- 
ed from  the  "  fear  of  Jehovah "  (contrary 
to  the   view    of  U.mbreit,    Ewald,    Bertheac, 

Elster,  [H.,  N.,  M.,  S.]).  HtTZio  reads  VjbS 
"  to  its  builders,"  t.  e.  to  them  who  seek  to  build 
up  that  strong  fortress,  that  "  security"  of  the 
fear  of  Jehovali  (?),  With  ver.  27  comp.  xiii. 
14.  [RuEETSCHi  (as  above,  p.  142)  supports  the 
idea  rejected  by  Zockler,  that  the  divine  pro- 
tection extends  to  the  children  and  the  children's 
children  of  such  as  honor  God.  Although  not 
without  grammatical  warrant  for  the  construc- 
tion, and  conveying  beautifully  a  precious  scrip- 
tural truth,  we  must  regard  the  rendering  as 
here  somewhat  forced. — .\.] 

4.  Vers.  28-30.  Continued  parallels  between 
the  wise  and  the  foolish,  the  rich  and  the  poor — - 
with  the  addition  of  the  closely  related  compari- 
son of  masters  and  servants. — From  1)73111  of 
people  (Cometh)  the  downfall  of  the  prince. 

'  People  "  (DxS)  .as  in  xi.  2G.  Whether  in  the 
choice  of  tlie  word  rendered  "prince"  there  is 
a  hidden  allusion  to  the  ordinai-y  meaning, 
"consumption"  (Hitzig,  comp.  Umbreit)  must 
remain  in  doubt.  For  this  use  of  n"3i3,  down- 
fall, ruin,  comp.  x    14;   xiii.  3. 

Ver.  2.1.  He  that  is  slow  to  anger  is  great 
in  understanding.  —  Literally,  he  that  is 
long  or  slow  in  anger,  fipiMx  fJf  opyr/i;  James 
i.  I'J;  therefore,  the  forbearing,  the  patient. 
"Great,  i.  e.  rich  in  understanding"  (comp. 
"great  in  acts,"  2  Sam.  xxiii.  20);  comp.  the 
Latin  muttus  prudenlia. — But  he  that  is  hasty 
in  spirit  (quick-temperud)  exalteth  folly,  ;.  e. 
makes  much  of  it,  carries  it  to  excess.  Thus 
Hitzig,  and  doubtless  correctly,  while  the  ma- 
jority take  the  verb  in  the  sense  of  "to  exalt 
before  the  view  of  men,"  maiiifentare,  declarare, 
for  which  idea  however  the  parallel  pass.ages 
xii.  23;  xiii.  10  are  by  no  means  conclusive 
[H.,  S.,  M.,  W.  all  lake  this  view]. 

Ver.  30.  The  life  of  the  body  is  a  quiet 
spirit. — Lit.,  "life  of  the  members  (see  Critical 
Notes)  isa  heart  of  quietness  "  {N3"10  not  mean- 


ing here  "health,"  but  composuie,  a  tranquil  con- 
dition, as  in  XV.  4;  Eccles.  x.  4). — But  passion 
the  rottenness  of  the  bones. — Comp.  xii.  4, 
and  for  this  use  of  nxjp,  "passionate  zeal." 
violent  excitement  in  general  (not  specifically 
envy  or  jealousy)  Job  v.  2. — Ver.  31.  With  clause 
o  compare  xvii  6,  with  A,  xix.  17  o,  and  above 
ver.  21. 

Ver.  32.  By  his  wickedness  is  the  wicked 
driven  forth,  driven  forth,  i.  e.  from  life;  he  is 
by  a  violent  death  swept  away  from  this  earthly 
life  (comp.  Ps  xxxvi.  12;  Ixii.  3). — But  the 
righteous  hath  hope  (even)  in  his  death,  lie 
"is  confident,"  viz.  in  Jehovah;  comp.  Ps.  xvii. 
7,  where  the  same  absolute  use  of  the  participle 
"trusting"  occurs  (the  "  trustful  "  in  general, 
believers).  As  in  chap.  xi.  7,  and  if  possible 
even  more  distinctly  than  in  that  passage,  we 
have  expressed  here  a  hope  in  the  continuance 
of  the  individual  life  after  death,  and  a  just 
retribution  in  the  future  world.  Hitzig,  to  avoid 
this  admission,  reads  in  accordance  with  the 
LXX  (ff  rj?  eairrav  oatirjjri)  l^n3,  in  his  upright- 
ness, "but  in  his  innocence  doth  the  righteous 
trust."  But  may  not  this  divergent  reading  of 
the  LXX  owe  its  origin  to  the  endeavor  to  gain 
an  antithesis  as  exact  as  possible  to  the  "  in  his 
wickedness"  of  the  first  clause?  [Rueetschi 
(as  last  cited)  preserves  the  recognition  of  a  hope 
of  immortality  and  also  the  poetical  parallelism, 
by  giving  to  the  word  "evil,"  nj71,  a  physical 
rather  than  an  ethical  meaning ;  "in  his  mistor- 
tune  (or  adversityj  tlie  wicked  is  overthrown, 
but  the  righteous  has  confidence  even  in  his 
death  "  For  the  wicked  all  hope  is  gone.  This 
seems  to  us  a  happy  reconciliation  of  the  gram- 
matical and  spiritual  demands  of  the  two  pirls 
of  the  verse. — A.] 

Ver.  33.  In  the  heart  of  a  man  of  under- 
standing doth  w^isdom  rest,  i.  e.  quietly,  si- 
lently; comp.  X.  14;  xii.  Hi.  23,  and  for  this  use  nf 
the  verb  1  Sam.  xxv,  '.I. — But  in  the  midst  of 
fools  it  maketh  itself  know^n,  ;.  e.  not  "  fools 
draw  otit  the  wisdom  of  the  wise,"  which  isnaiu- 
r.illy  quiet,  in  opposition  to  them  and  their  folly 
(Hitzig),  but,  tools  carry  their  wisdom,  which 
is,  however,  in  fact,  only  folly,  always  upon 
their  tongues,  and  seek  most  assiduously  to  make 
it  known  (comp.  xii.  23;  xiii.  16  ;  xv.  2).  The 
expression  is  pointed  ami  ironical,  and  yei  not 
for  that  reason  unintelligible,  especially  after 
expressions  like  those  in  vers.  8,  Iti,  24,  etc.  It 
is  therefore  unnecessary  with  the  Chaldee  version 
to  supply  the  noun  "folly"  again  with  the  verb. 

Ver.  34.  Righteousness  exalteth  a  nation. 
Righteousness,  HpIV,  is   here  used   with  a  very 

^  Itt: 

comprehensive  import,  of  religious  and  moral 
rectitude  in  every  relation  and  direction,  and  js 
therefore  not  to  be  restricted,  as  it  is  by  many 
recent  commentators  (Umbreit,  Hitzig,  etc.),  to 
the  idea  of  virtue.  Just  as  little  is  the  idea  of 
"exalting"  to  be  identified  with  the  idea  of 
"honoring"  (as  Elster.  Hitzig,  etc.,  would 
have  it)  ;  it  is  rather  a  general  elevation  and  ad- 
vancement of  the  condition  of  the  people  that  is 
to  be  indicated  by  the  term;  comp.  above,  ver. 
29. — But  sin  is  a  reproach  to  the  people. 
— For  the  Aramaic   term  fOn,  "  shame,"  comp. 


144 


THE  PROVERBS  OF  SOLOMON. 


xxviii.  22  (also  xxv.  10),  and  Job  vi.  14.  And 
yet  in  this  national  reproacli  and  disgrace  there 
i:?  to  be  included  the  corresponding  injury  and 
misery  of  other  Icinds,  so  that  in  this  view  there 
is  a  certain  justification  for  the  Vulgate's  ren- 
dering, "  miseros  facit  "  (w)iich  however  rests 
upon  the  different  reading  lOni;  comp.  the  LXX 
and  the  Syr.  vers.),  and  for  Ltjther's  "Verder- 
derben,"  destruction. 

Ver.  35.  With  clause  a  comp.  xvi.  12. — But 
his  ■wrath  ■will  find  out  the  base, — lit.,  "his 
wrath  will  the  base  be;"  comp.,  e.g.,  xi.  1, 
where  *'  his  abomination"  means  the  object  of 
his  abhorrence.    To  supply  the  preposition  "to," 

7,  from  clause  a,  is  therefore  needless  (in  oppo- 
sition to  the  view  of  Umbreit,  Bektheait). 

DOCTRINAL    AND    ETHICAL. 

The  representation  of  the  entire  chapter  is 
plainly  shaped  by  the  contrast  between  the  wise 
and  the  foolish,  aud  it  is  only  toward  the  end 
(vers.  20  sq.)  that  the  kindred  contrast  between 
the  rich  and  the  poor,  and  at  the  very  last  (vers. 
27  sq.)  that  between  rulers  and  servants,  is 
added. — Ethical  truths  to  which  a  significant 
prominence  is  given,  are  contained  especially  in 
the  following  proverbs  : 

Ver.  1.  The  building  of  the  house  by  the  wis- 
dom of  woman.  "Only  the  characteristic  wis- 
dom of  ipoman  (not  that  of  the  man)  is  able  to 
'  build  itself  a  house,'  i.  e.,  to  make  possible  a 
household  in  the  true  sense  of  the  word;  for  the 
woman  alone  has  the  capacity  circumspectly  to 
look  through  the  multitude  of  individual  house- 
hold wants,  and  carefully  to  satisfy  them  ;  and 
also  because  the  various  activities  of  the  members 
of  the  family  can  be  combined  in  a  harmonious 
unity  only  by  the  influence,  partly  regulative 
and  partly  fostering,  of  a  feminine  character, 
gently  but  steadily  efficient.  But  where  there  is 
wanting  to  the  mistress  of  the  house  this  wisdom 
attainable  only  by  her  and  appropriate  to  her, 
then  that  is  irrecoverably  lost  which  first  binds 
in  a  moral  fellowship  those  connected  by  rela- 
tionship of  blood — that  which  makes  the  house 
from  a  mere  place  of  abode  to  become  the  spiri- 
tual nursery  of  individuals  organically  associ- 
ated."  (Elster). 

Ver.  6.  The  impossibility  of  uniting  a  frivolous 
disposition  and  jests  at  religion  with  true  wisdom 
and  understanding.  "  It  is  not  by  a  one-sided 
action  of  the  thinking  power,  but  only  by  undi- 
vided consecration  of  the  whole  nature  to  God, 
which  therefore  involves  above  all  other  things  a 
riwhl  relation  of  the  spiritual  nature  to  Him,  that 
true  knowledge  in  Divine  things  can  be  attained. 
The  wise  man,  however,  who  has  found  the  true 
beginning  of  wisdom,  in  bowing  his  inmost  will 
before  the  Divine,  not  as  something  to  be  mas- 
tered by  the  understanding,  but  as  something  to 
be  simply  sought  as  a  grace  by  the  renunciation 
of  the  very  self, — he  can  easily  on  this  ground 
which  God's  own  power  makes  productive,  at- 
tain a  rich  development  of  the  nnderstanding." 
(Elster.) 

Ver.  10.  The  disturbing  influence  of  an  nnin- 
vited  interference  in  the  sorrow  and  the  joy  of 
one's  neighbor.      "Every  one  has  his  own  circle 


of  sorrows  and  joys,  which  his  neighbor  must 
leave  to  him  as  a  quiet  sanctuary  for  himself. 
For  in  the  liveliest  sympathy  of  which  one  may 
ever  be  conscious,  it  will  still  often  be  altogether 
impossible  to  enter  into  the  peculiarity  of  others' 
sensibility  with  such  a  panicipation  as  is  really 
beneficent.  Therefore  a  Turkish  proverb  (in 
Von  H.^.mjier,  Morgenl.  Kleebl.,  p.  G8)  also  says 
'Eat  thine  own  grief  and  trouble  not  thyself  for 
another's'"  (Umbreit). — Comp.  above,  our  exe- 
getical  notes  on  this  passage. 

Ver.  12.  The  self-deception  of  many  men  in  re- 
gard to  their  courses,  imagined  to  be  healthful, 
but  in  reality  leading  to  eternal  ruin.  Comp. 
Mehnchtho.n  :  "  The  admonition  relates  to  the 
mistiness  and  weakness  of  man's  judgment,  and 
his  many  and  great  errors  in  counsel,  for  it  is 
manifest  that  men  often  err  in  judging  and  in 
their  deliberations.  Now  they  are  deceived 
either  by  their  own  imaginations,  or  by  the  ex- 
ample of  others,  or  by  habit,  etc.,  and  being  de- 
ceived, they  rush  on  all  the  more  fascinated  by 
the  devil,  as  is  written  of  Judas  in  John  xiii.  27." 

Ver.  14.  The  fool  ever  accumulating  nothing 
but  folly,  and  the  wise  man  gaining  in  know- 
ledge. Like  ver.  24  this  proverb  is  especially 
instructive  with  respect  to  the  deep  inner  con- 
nection that  exists  on  the  one  hand  between  fool- 
ish notions,  and  a  poor,  unattractive,  powerless 
earthly  position,  destitute  of  all  influence, — and 
on  the  other  hand  between  true  wisdom  and  large 
ability  in  the  department  both  of  the  material 
and  the  spiritual.  Vo.N  Gerlach  pointedly  says, 
"  There  is  a  certain  power  of  attraction,  .accord- 
ing as  a  man  is  wise  or  foolish;  the  possessions 
also  which  the  one  or  the  other  attains,  are  in 
accordance  with  his  disposition." 

Ver.  28.  A  sentiment  directed  against  feeble 
princes  who  nevertheless  array  themselves  with 
disproportionate  splendor;  and  this,  as  also  ver. 
34,  is  designed  to  call  attention  to  the  principle, 
that  it  is  not  external  and  seeming  advantages, 
but  simply  and  solely  the  inward  competence  and 
moral  excellence,  whether  of  the  head  or  of  the 
members  of  a  commonwealth,  that  are  the  condi- 
tions of  its  temporal  welfare. 

Ver.  31.  Compassion  to  the  poor  is  true  service 
of  God;  comp.  James  i.  27.  Since  God  has 
created  both  rich  and  poor  (1  Sam.  ii.  7),  since 
He  designs  that  they  shall  exist  side  by  side  and 
intermixed  (Prov.  xxii.  2),  since  the  poor  and 
lowly  man  is  in  like  manner  a  being  created  in 
His  image  (James  iii.  9),  therefore  he  who  deals 
heartlessly  and  violently  wiih  the  poor  insults 
that  Being  Himself  who  is  the  Maker  and  Ruler 
of  all.  The  compassionate,  on  the  contrary,  dis- 
cerns and  honors  His  disposition  toward  His 
creatures,  and  the  love  which  he  manifests  to- 
ward them,  even  the  humblest  and  most  unwor- 
thy, is  in  fact  manifested  toward  God  Himself; 
comp,  Malth.  XXV.  40. — Ver.  32.  The-confidence 
which  the  righteous  man  possesses  even  in  his 
death.  Compare  the  exegetical  explanation  of 
the  passage. 

HOMILETIC   AND   PRACTICAL. 

Homily  on  the  entire  chapter :  The  wisdom 
and  folly  of  men  considered  in  their  respective 
foundations,  natures  aud  results;  and  1)  within 


CHAP.  XIV.  1-35. 


145 


the  sphere  of  domestic  life  (vers.  1-7) ;  2)  within 
that  of  civil  life  (vers.  8-25)  ;  3)  within  that  of 
political  or  national  life  (vers.  26-35). — Stockbr: 
Of  human  wisdom  as  the  fruit  of  a  right  cul- 
ture,— and  1)  of  the  wisdom  of  domestic  life 
(prudentia  wconomica,  vera.  1-25);  2)  of  the  wis- 
dom of  public  life  (prudentia  politica,  vers.  2B-3o). 
Stakke  :  The  results  of  piety  and  ungodliness 
1)  in  the  household,  and  in  social  life  generally 
(1-25):  2)  in  the  relations  of  rulers  in  particular 
(2t>.35). 

Vers.  1-7.  Berleburg  Bible: — That  wise  women 
build  their  house,  is  to  be  understood  not  so 
much  of  the  edifice  consisting  of  wood,  stone, 
plaster,  as  rather  of  the  family  and  the  house- 
hold economy,  which  a  wise  woman  always  strives 
to  keep  in  good  condition  and  to  improve.  Ps. 
cxxvii.  1. — Tubingen  Bible  (on  vers.  3):  He  who 
is  wise  keepeth  his  mouth  and  still  more  his 
heart,  that  he  may  not  in  connection  with  out- 
ward consideration  and  high  dignities  fall  into 
pride. — (On  ver.  4) :  He  that  doth  not  work  also 
shall  not  eat;  the  poverty  of  many  springs  from 
this,  that  they  lack  imlustry  and  diligence. — 
Starke  (on  ver.  6) :  He  who  in  seeking  wisdom 
has  for  his  end  pride  and  ambition,  will  never 
attain  true  wisdom,  unless  he  changes  his  views. 
—(On  ver.  7):  Evil  one  always  learns  more 
quickly  and  easily  than  good  ;  therefore  avoid 
evil  company. — [A.  Fuller  (on  ver.  6):  If  our 
inquiries  be  influenced  by  a  spirit  of  pride  and 
self-sufficiency,  we  shall  stumble  at  every  thing 
we  meet  with ;  but  he  who  knows  his  own  weak- 
ness and  conducts  his  inquiries  with  humil- 
ity, shall  find  knowledge  easy  of  attainment. — . 
Aknot  :  Those  who  reject  the  Bible  want  the  first 
qualification  of  a  philosopher,  a  humble  and 
teachable  spirit.  The  problem  for  man  is  not  to 
reject  all  masters,  but  to  accept  the  rightful 
One.  Submission  absolute  to  the  living  God,  as 
revealed  in  the  Mediator,  is  at  oncf  *be  best  li- 
berty that  could  be,  and  the  only  liberty  that 
is. — Trapp  (on  ver.  6) :  He  that  would  have 
heavenly  knowledge  must  first  quit  his  heart  of 
corrupt  affections  and  high  conceits.] 

Vers.  8-17.  Tiibingen  Bible  (on  ver.  8) : — 
Steady  watchfulness  and  attention  to  one's  self 
is  a  great  wisdom. — (On  ver.  9) :  To  make  sport 
of  sin  is  the  height  of  wickedness. — Starke  (on 
ver.  10) :  He  who  knoweth  the  heart  alone 
knoweth  the  needs  of  thy  heart,  which  no  other 
besides  doth  know.  He  can  likewise  give  thee 
joy  where  no  other  can  create  it  for  thee. — (On 
ver.  16):  Reverence  and  love  to  God  must  be 
with  us  the  strongest  motive  to  avoid  sin. — (On 
ver.  17):  Between  the  hasty  trespasses  of  pas- 
sionate natures,  and  the  deliberate  wickedness 
of  malicious  man,  there  is  always  a  great  dis- 
tinction to  be  made. — Von  Gerlacu  (on  ver.  10) : 
How  hard  it  is  to  console  and  soothe  others,  Job's 
answers  to  the  discourses  of  his  friends  are  a 
signal  illustration. — (On  ver.  12)  :  In  connection 
with  the  deceptive,  seductive  show  made  by  im- 
piety, it  is  important  to  give  more  careful  heed 
to  one's  way  in  life. — (On  ver.  17) :  A  man  who 
quickly  falls  into  a  passion  does  indeed  commit 
a  folly,  but  yet  is  far  preferable  to  the  coldly  and 
selfishly  calculating  villain.  One  may  well  be 
indignant  at  the  first — the  last  makes  himself 
odious. — [Lord  Baco.n  [Advancement  of  Learning, 
10 


Book  VIII.),  on  vers.  8  and  15 :  He  who  applies 
himself  to  the  true  wisdom  takes  heed  of  his  own 
ways,  foreseeing  dangers,  preparing  remedies, 
employing  the  assistance  of  the  good,  guarding 
himself  against  the  wicked,  cautious  in  entering 
upon  a  work,  not  unprepared  for  a  retreat, 
watchful  to  seize  opportunities,  strenuous  to  re- 
move impediments,  and  attending  to  many  other 
things  which  concern  the  government  of  his  own 
actions  and  proceedings.  But  the  other  kind  of 
wisdom  is  entirely  made  up  of  deceits  and  cun- 
ning tricks,  laying  all  its  hope  in  the  circumvent- 
ing of  others,  and  moulding  them  to  its  pleasure ; 
which  kind  the  proverb  denounces  as  being  not 
only  dishonest,  but  also  foolish,  etc. — T.  Adams 
(on  ver.  9) :  Mocking  is  the  medium  or  connec- 
tion that  brings  together  the  fool  and  sin  ;  thus 
he  makes  himself  merry  ;  they  meet  in  mockery. 
Through  many  degrees  men  climb  to  that  height 
of  impiety.  This  is  an  extreme  progress,  and 
almost  the  journey's  end  of  wickedness. — Arnot 
(on  ver.  10)  :  The  solitude  of  a  human  being  in 
either  extremity  of  the  experiences  of  the  human 
heart  is  sublime  and  solemnizing.  Whether  you 
are  glad  or  grieved,  you  must  be  alone.  —  (On  ver. 
12):  The  result  accords  not  with  the  false  opi- 
nion, but  with  the  absolute  truth  of  the  case. 
There  is  a  way  which  is  right,  whatever  it  may 
seem  to  the  world,  and  the  end  thereof  is  life. 
God's  way  of  coming  to  us  in  mercy  is  also  our 
way  of  coming  to  Him  in  peace. — (On  ver.  15): 
Trust  is  a  lovely  thing;  but  it  cannot  stand  un- 
less it  get  truth  to  lean  upon. — JoHiV  Howe  (on 
ver.  14) :  The  good  man  is  not  the  first  fountain 
of  happiness  to  himself,  but  a  subordinate  one  a 
'  good  man  is,  and  so  is  satisfied  from  himself — a 
i  fountain  fed  from  a  higher  fountain — by  deriva- 
•  tion  from  Him  who  is  all  in  all,  and  more  inti- 
I  mate  to  us  than  wo  ourselves.  But  the  wicked 
:  man  is  the  prime  and  first  fountain  of  all  misery 
j  to  himself. — Flavel  :  The  upright  is  satisfied 
from  himself,  that  is,  from  his  own  conscience, 
which,  though  it  be  not  the  original  spring,  yet 
is  the  conduit  at  which  he  drinks  peace,  joy  and 
encouragement. — R.  South  (on  ver.  18):  30th 
of  Posthumous  Sermons]. 

Ver.  18-25.  Zeltner  (on  ver.  19) :  Bear  pa- 
tiently the  pride  of  the  ungodly ;  it  lasts  not 
long. — Starke  (on  vers.  20,  21):  The  many 
promises  that  God  will  graciously  reward  kind- 
ness to  the  poor  must  make  the  Christian  joyous 
and  willing  in  labors  of  love — (On  ver.  22): 
Virtue  and  piety  reward  those  who  cherish  them, 
but  vices  and  sins  cause  nothing  but  pain  and 
trouble. — Geier  (on  ver.  23):  Prating  and 
boastful  men  are  like  an  empty  vessel :  if  one 
strike  it,  it  does  indeed  give  forth  a  sound,  but 
for  all  that  nothing  goes  in. — (On  ver.  26) :  Be 
intent  upon  truth  in  thy  words,  gestures,  acta, 
and  in  thy  whole  walk. 

Vers.  26-35.  Starke  (on  ver.  28) :  It  is  the 
duty  of  the  lords  of  the  land  to  see  to  it  that 
their  Land  be  well  cultivated,  and  in  particular 
that  "mercy  and  truth  dwell  in  the  land,  right- 
eousness and  peace  kiss  each  other  "  (Ps.  Ixxxv. 
11). — (On  ver.  29):  Impatience  opposes  the  will 
of  God,  and  is  therefore  the  greatest  folly. — (On 
ver.  30) :  Passion  and  wrath  ihorten  the  life,  and 
care  makes  old  before  one's  time. — (On  ver.  31) : 
Despise  no  man,  be  he  ever  so  humble,  for  Ihou 


146 


THE  PROVERBS  OF  SOLOMON. 


knowest  not  but  in  that  act  thou  art  despising  a 
true  child  of  God. — (On  ver.  32) :  There  is  surely 
a  future  life  to  be  hoped  for  after  death  ;  other- 
wise how  could  the  righteous  bo  so  comforted  in 
their  death  ? — (On  ver.  34)  :  Sin  is  the  cause  of 
all  misery  under  the  sun. — (On  ver.  35):  If  the 
fidelity  of  his  subjects  is  pleasing  to  a  king,  how 
much  more  will  God  take  pleasure  if  one  serves 
Him  faithfully  and  with  the  whole  heart,  through 
the  strength  of  Jesus  Christ! — [Arnot  (on  ver. 
25)  :  The  safety  provided  for  God's  children  is 
confidence  in  Himself,  the  strong  tower  into  which 
the  righteous  run. — ( On  ver.  31):  The  necessary 
dependence  of  human  duty  upon  Divine  faith. — 
S.  Davies  (on  ver.  32) :  1)  Every  righteous  man 
has   a  substantial  reason  to  hope,  whether  he 


clearly  see  it  or  not ;  2)  Good  men  in  common  dc 
in  fact  enjoy  a  comfortable  hope  ;  3)  The  hope 
which  the  righteous  hath  shall  be  accomplished. 
— S.1URIN  (ou  ver.  34):  As  there  is  nothing  in 
religion  to  counteract  the  design  of  a  wise  system 
of  civil  polity,  so  there  is  nothing  iu  a  wise  sys- 
tem of  civil  government  to  counteract  the  design 
of  the  Christian  religion.  The  exaltation  of  the 
nation  is  the  end  of  civil  polity.  Righteousnes» 
is  the  end  of  religion,  or  rather  is  religion  itself. 
— Emmons  (on  ver.  34):  It  is  the  nature  of  sin 
1)  to  lessen  and  diminish  a  people;  2)  to  sink 
and  depress  the  spirit  of  a  people  ;  3)  to  destroy 
the  wealth  of  a  people;  4)  to  deprive  them  of 
the  blessings  of  freedom  ;  5)  to  provoke  the  dis- 
pleasure of  God  and  draw  down  Hi8  judgments.] 


«3  With  reference  to  various  other  relations  and  callings  in  life,  especially  within  the  sphere  of 

the  religious  life. 

Chap.  XV. 

1  A  soft  answer  turneth  away  wrath, 
but  a  bitter  word  stirreth  up  anger. 

2  The  tongue  of  the  wise  maketh  knowledge  attractive, 
but  the  mouth  of  fools  poureth  forth  folly. 

3  The  eyes  of  Jehovah  are  in  every  place, 
beholding  the  wicked  and  the  good. 

4  A  mild  tongue  is  a  tree  of  life, 

but  transgression  therewith  is  a  wound  in  the  spirit, 

5  The  fool  despiseth  his  father's  correction, 
but  he  that  regardeth  reproof  is  wise. 

6  In  the  house  of  the  righteous  is  a  great  treasure, 
but  in  the  gain  of  the  wicked  is  trouble. 

7  The  lips  of  the  wise  spread  knowledge, 
but  the  heart  of  fools  (doeth)  not  so. 

8  The  sacrifice  of  the  wicked  is  abomination  to  Jehovah, 
but  the  prayer  of  the  upright  is  his  delight. 

9  An  abomination  to  Jehovah  is  the  way  of  the  wicked, 
but  he  loveth  him  that  searcheth  after  righteousness. 

10  There  is  sharp  correction  for  him  that  forsaketh  the  way ; 
he  that  hateth  reproof  must  die. 

11  Hell  and  the  world  of  the  dead  are  before  Jehovah, 
how  much  more  the  hearts  of  the  sons  of  men? 

12  The  scorner  liketh  not  that  one  reprove  him; 
to  wise  men  will  he  not  go. 

13  A  joyous  heart  maketh  a  cheerful  countenance, 
but  in  sorrow  of  the  heart  the  spirit  is  stricken. 

14  An  understanding  heart  seeketh  after  knowledge, 
but  the  face  of  fools  feedeth  on  folly. 

15  All  the  days  of  the  afflicted  are  evil, 

but  he  that  is  of  a  joyful  heart — a  perpetual  feast. 

16  Better  is  little  with  the  fear  of  Jehovah 
than  great  treasure  and  tmuble  witli  it. 


CHAP.  XV.  1-33.  J*? 


17  Better  is  a  dish  of  herbs,  when  love  is  there, 
than  a  fatted  ox  and  hatred  with  it. 

18  A  passionate  man  stirreth  up  strife, 

but  he  that  is  slow  to  anger  allayeth  contention. 

19  The  way  of  the  slothful  is  as  a  hedge  of  thorns, 
but  the  path  of  the  righteous  is  a  highway. 

20  A  wise  son  maketh  a  glad  father, 

but  a  foolish  man  despiseth  his  mother. 

21  Folly  is  joy  to  him  that  lacketh  wisdom. 

but  the  man  of  understanding  goeth  straight  forward. 

22  Failure  of  plans  (cometh)  where  there  is  no  counsel, 
but  by  a  multitude  of  counsellors  they  come  to  pass. 

23  A  man  hath  joy  through  the  answer  of  his  mouth, 
and  a  word  in  due  season,  how  good  is  it ! 

24  An  upward  path  of  life  is  the  way  of  tlie  wise 
to  depart  from  hell  beneath. 

25  The  house  of  the  proud  will  Jehovah  destroy, 
and  he  will  establish  the  border  of  the  widow. 

26  An  abomination  to  Jehovah  are  evil  devices, 
but  pure  (in  his  sight)  are  gracious  words. 

27  He  troiibleth  his  own  house  that  seeketh  unjust  gain, 
but  he  that  hateth  gifts  shall  live. 

28  The  heart  of  the  righteous  studieth  to  answer, 
the  mouth  of  the  wicked  poureth  forth  evil. 

29  Jehovah  is  far  from  the  wicked, 

but  the  prayer  of  the  righteous  he  heareth. 

30  A  friendly  look  rejoiceth  the  heart, 
good  tidings  make  the  bones  fat. 

31  The  ear  that  heareth  the  reproof  of  life 
will  abide  among  the  wise. 

32  He  that  refuseth  correction  despiseth  himself, 

but  he  that  heedeth  reproof  getteth  understanding. 

33  The  fear  of  Jehovah  is  a  training  to  wisdom, 
and  before  honor  is  humility. 

GRAMMATICAL   AND   CRITICAL. 

Ver.  1. — t3VJ?~^3T  andoubtedly  meuns  wrathful  worde,  bitter  words ;  Ges.  reaches  this  through  a  sabjectire  meanius 

<►''  SVJ'.  labor,  pain  to  the  wrathful  spirit;  Fderst  takes  the  objective,  catting  words,  that  cause  pain  to  their  victim; 
the  latter  retains  most  of  the  radical  meaning  of  the  verb. — A.] 

Ver.  2. — [3*'t3T\,  lit ,  maketh  knowledge  good ;  but  the  radical  idea  of  the  Heb.  3113  is  that  which  is  good  to  the  senee, 

«apecially  sifrht;  fherefDre  bright,  brilliant. — and  afterward,  that  which  is  agreeable  to  other  senses,  hearing,  taste.  «tc. 
The  etymologic;il  meaTiin;^  here  best  suits  the  sense  "m.ike  knowledge  appear  attractive." — A.] 

Ver.  5. — [BiilT.  (§  lfl.ili.  III.),  commenting  on  the  three  passages  where  the  defective  form  Q^TO  occurs,  proposes  ;in 
the  probable  reading  D"^.^'"*. — A.] 

Ver.  6. — ni3J^3  (from  1^^,  chap.  xi.  29)  is  a  neuter  partic.  used  substantively  in  the  sense  of  ruin,  destruction ; 

tomp.  in  Is.  X.  2a  n.i"^nj,  and  also  n^^HD  in  ver.  16  below. 
T  T  -.■:  .■  T 

[Ver.  7. — Masc.  verb  with  the  fem.  ^nSC?,  as  in  ver.  2;  i.  21,  32.] 

Ver.  9. — [BiiTT.  (g  412,  3)  suggests  rhythmical  reasons  for  the  peculiar  and  solitary  form  3nX^,  usually  3nX^.  Comp. 
Ormn,  ?n2,  5,  c— A.] 

Ver.  15.— I'he  construction  is  elliptical;  34~31D  is  logically  a  genitive  limiting  the  'D'  of  clause  a,  and  r\r\UJ2  is  a 
predicate  to  it:  "the  days  of  him  who  is  cheerful  in  heart  are  a  feast,"  etc.    Comp.  HiTzio  on  the  passage. 

Ver.  21.— The  Infin.  r)Jl  without  7  uiiide  dependent  on  the  verb  "M^^^  (EwALD,  Lehrb.,  g  285,  a.) 

Ver.  22. — The  Infin.  abs.  13n  is  here  naturally  prefixed,  instead  of  the  finite  verb,  as  t.  g.,  in  xii.  7.     [Active  used  in- 

stead  of  passive,  with  an  indefinite  subject,  in  Hiphil  and  Piel  as  well  as  Kal.  infinitives.  See  Bottcbeil  b  99U. 
1,  o.— A.) 

Ver.  25. — Instead  of  3V^1  we  must  with  Hitzio,  e^c,  and  in  accordance  with  the  anc.  versions  read  yi^^ ;  for  the 

optative  rendering  "and  let  him  establish,"  dc.  (BERTHE4U)  does  not  agree  with  the  parallelism.  fBoTT.  regards  it  as 
s. Tussive,  expressing  that  necessity  which  is  seen  to  be  involved  in  the  moral  order  of  the  world  (§964,  7). — A  ] 


M8 


THE  PROVERBS  OF  SOLOMON. 


EXEGETICAL 

1.  Vers.  1-7.  Against  sins  of  the  tongue  of  va- 
rious kinds. — A  soft  answer  turneth  away 
^7rath, — lit. ,  '•  bringetli  or  turiietli  back  passion," 
comp.  I.s.  ix.  11,  IC,  20.  The  opposite  of  this 
'*  turning  back  "'  or  "  beating  down  "  the  violence 
of  wrath  is  the  "stirring  it  up,"  causing  wrath 
to  flash  up  or  blaze  out.  Comp.  Eccles.  x.  4; 
Ps.  xviii.  8,  9. — -With  the  use  of  the  epithet 
"soft,  gentle"  (^1^),  comp.  xxv.  15. — "A  bitter 
word"  (see  critical  notes)  is  more  exactly  "a  word 
of  pain,"  i.  «.,  a  smarting,  offensive,  violent  word 
such  as  the  passionate  or  embittered  man  speaks. 

Ver.  2.  The  tongue  of  the  -wise  maketh 
knowledge  attractive,  lit.,  "maketh  know- 
ledge good"  (see  critical  notes);  i.e.,  presents 
knowledge  in  apt,  well  arranged  and  winning 
ways  (comp.  xxx.  29;  Is.  xxiii.  IC).  In  contrast 
with  this  "the  fool's  mouth  poureth  forth  folly," 
i.  c,  in  ils  repulsively  confused  and  noisy  utter- 
ances, brings  to  view  not  wisdom  and  true  dis- 
cernment, but  only  folly.  "Poureth  forth,"  a 
decidedly  stronger  expression  than  "proclaim- 
eth,"  chap.  xii.  23. 

Ver.  3.  Comp.  2  Chron.  xvi.  9  ;  Ecclesiast.  xv. 
19;  xvii.  16;  xxiii.  28;  also  Ps.  cxxxix.  1  sq.; 
Matt.  X.  30;   Heb.  iv.  13. 

Ver.  4.  Gentleness  of  the  tongue  is  a  tree 
of  life. — With  this  use  of  flie  noun  rendered 
"gentleness  "  (not  "  health  ")  comp.  xiv.  30,  and 
for  the  expression  "tree  of  life,"  xi.  30. — But 
transgression  there'with  is  a  w^ound  in  the 

spirit. — The  noun  'ylO  probably  does  not  here 
mean  "  perver.seness"  (Berthe.\u;  E.  V.,  etc.)^ 
but  apparently  "trespass,  transgression,"  which 
seems  to  be  its  meaning  also  in  chap.  xi.  3  (comp. 
Hitzig).  Transgression  with  the  tongue  is, 
however,  probably  not  here  falsehood  (Luther, 
and  the  older  commentators ;  comp.  Ew.\ld, 
"falling  with  the  tongue"),  but  its  misuse  in  the 
exciting  of  strife  and  contention,  and  so  "irrita- 
tion, excitement"  (Umbreit,  Elster).  "A 
wound  in  the  spirit,"  i.  c,  disturbance  and  de- 
struction by  restless  passion  of  the  regulated  and 
normal  state  of  the  spirit;  comp.  Is.  Ixv.  14. — 
HiTZio  conjectures  a  corruption  of  the  text,  and 
therefore  translates  the  second  clause  in  partial 
accordance  with  the  LXX,  Syriac  and  Chaldee 
versions,  "and  whoso  eateth  its  fruit  (the  tree 
of  life),  stretcheth  himself  comfortably  (!  ?)." 
[RuEET.scHi  (as  before  cited,  p.  143)  carries  the 
idea  of  gentleness  through  the  two  clauses  as  the 
central  idea;  "it  is  precisely  with  this  gentle 
speech  which  otherwise  does  so  much  good,  that 
the  wicked  is  wont  to  deceive,  and  then  one  is 
by  this  more  sorely  and  deeply  stricken  and  dis- 
tressed than  before." — .\  ] 

Ver..").  Comp.  i.  7;  xiii.  1. — But  he  that 
regardeth  reproof  is  ■wise  (reproof  on  the 
part  of  his  father,  or  in  general  from  his  pa- 
rents). For  this  verb,  "is  wise,  prudent,  dcal- 
eth  prudently,"  comp.  xix.  25  :  1  Sam.  xxiii.  22. 
— Ver.  6.  In  the  house  of  the  righteous  is  a 
great  treasure, — lit.,  "house  of  the  righteous," 
probably  an  accusative  of  place.  The  treasure 
Btorcd  up  in  such  a  house  is  the  righteousness 
that  prevails  in  it,  a  source  and  pledge  of  abiding 


prosperity.  [Holden  and  some  others  make  th« 
earthly  treasure  too  prominent,  as  though  the 
direct  teaching  of  the  verse  were  that  "  temporal 
prosperity  attends  the  righteous."  We  find  in 
the  verse  rather  an  import  that  holds  equally 
good  in  the  absence  of  outward  abundance. — A.] 
The  direct  opposite  of  this  is  the  "  trouble  "  that 
is  found  in  the  gains  of  the  wicked. — Ver.  7. 
With  clause  a  compare  x.  31.  [A  rendering  of 
nr  is  urged  by  Rueetschi,  that  is  more  in  keep- 
ing with  its  general  import,  and  particularly  ita 
meaning  in  chap.  xx.  8,  26,  tv'z.;  to  "sift,"  or 
"  winnow;"  the  lips  of  the  wise  sift  knowledge, 
separating  the  chaff,  preserving  the  pure  grain. 
— A.] — But  the  heart  of  fools  (doeth)  not  so, 
i,  e.,  with  him  it  is  quite  otherwise  than  with  the 
heart  of  the  wise  man  which  spreads  abroad 
wisdom  and  knowledge;  a  suggestion,  brief  in- 
deed but  very  expressive,  of  the  mighty  differ- 
ence between  the  influences  that  go  Jorth  from 
the   wise   man   and   the  fool.     Hitzig,   to  avoid 

this  interpretation  of  {5"8<7,  which,  as  he  thinks, 
is  "intolerably  flat,"  explains  the  expression  in 
accordance  with  Is.  xvi.  6,  by  "  that  which  is 
not  so  as  it  is  asserted  to  be,"  and  therefore  by 
"error  or  falsehood;"  he  therefore  takes  this  as 
an  accusative  object  to  the  verb  "  spread 
abroad,"  which  is  to  be  supplied  from  clause  a. 
The  LXX  and  Syr.  adopt  still  another  way,  ac- 
cording to  which  [3  is  an  adjective  with  tho 
meaning  "sure,  right," — "the  fool's  heart  is  not 
sure,"  not  certain  of  its  matters,  and  therefore 
incompetent  to  teach  others  (so  also  Bertheau). 
This  last  explanation  is  doubtless  possible,  and 
yet  the  first  seems  at  all  events  the  simplest  and 
most  obvious.  [This  is  also  tho  rendering  of  the 
E.  v.,  etc.;  S.,  N.,  M.,  W.  agree  substantially 
with  the  last  view,  but  differ  in  the  grammatical 
connection  of  the  word  "sound,  right,"  S.  and 
M.  making  it  a  predicative  epithet,  N.  and  W. 
making  it  the  object,  "what  is  not  sound," 
"folly."— A.] 

2.  Vers.  8-15.  Of  God's  abhorrence  of  the 
wicked  heart  of  the  ungodly. — With  ver.  8  comp. 
xxi.  27  ;  xxviii.  9  ;  also  ver.  29  below.  "Sacri- 
fice" and  "prayer"  are  not  here  contrasted  as 
the  higher  and  the  lower  [so  Burgon,  quoted  by 
Wordsworth];  but  "sacrifice"  is  a  gill  to  God. 
"prayer"  is  desiring  from  Him.  Comp.  Is.  i. 
n,  15,  and  besides  passages  like  Hos.  vi.  6; 
Mic.  vi.  6-8;  Jer.  vii.  21;  Ps.  xl.  6(7);  li.  17 
(18),  elc. — Ver.  9  stands  in  the  relation,  as  it 
were,  of  an  explanation  of  or  a  reason  for  ver. 
8;  comp.  xi.  20;  xii.  22.— But  he  loveth 
him  that  searcheth  after  righteousness. — 
"Searchetli  after"  ["  pursuelli,"  as  it  were, 
Piel  part.],  stronger  than  "foUowelh,  '  chap. 
xxi.  21  ;  comp.  xi.  19  ;  also  Deut.  xvi.  20  ;  Ps. 
xxxiv.  14  (l"i). 

Ver.  10.  (There  is)  sharp  correction  for  him 
that  forsaketh  the  way,  lit.,  "is  to  the  one 
forsaking  the  path,"  i.  e.,  the  man  that  turns 
aside  from  the  right  way  (comp.  ii.  13). — He 
that  hateth  reproof  must  die, — lit.,  "will 
die."  Comp.  Rom.  viii.  13.  This  "death"  is 
the  very  "  sharp  correction  "  mentioned  in  the 
first  clause,  just  as  he  who  hates  correction  is 
identical    with     the     man     who    forsakes     tha 


CHAP.  XV.  1-33. 


149 


way.  Comp.  x.  17.— Ver.  11.  Hell  (Sheol) 
and  the  w^orld  of  the  dead  are  before  Je- 
hovah,— i.  e.,  are  not  concealed  from  Him, 
lie  open  and  uncovered  before  His  view,  comp. 
Ps.  cxxxix.  8;  Job  xxvi.  ti.  In  the  latter  pass.age 
|n3K,  lit.  "  place  of  destruction,  abyss  of  the 
pit"  stands,  as  it  does  here,  as  a  synonym  of 
Sheol;  so  likewise  in  Prov.  xxvii.  20. — Ho'w 
much  more  ('.D  -"IX  as  in  xi.  37)  the  hearts 
of  the  sons  of  men;  comp.  Jer.  xvii.  10; 
]Ieb.  iv.  13. — Observe  furthermore  how  this  pro- 
verb also  stands  related  to  the  next  preceding, 
giving  its  reiison,  as  in  vers.  8  and  9. 

Ver.  12.  To  •wise  men  doth  he  not  go ; 
among  them  he  will  liiid  deliverance  from  his 
folly — by  stern  reproof,  it  is  true,  and  censure 
and  reprimand;  comp.  xiii.  1,  20.  Hitzig  un- 
necessarily proposes  to  read,  with  the  LXX, 
"  with  "  instead  of  "to,"  "with  wise  men  he 
doth  not  associate." 

Ver.  13.  A  joyous  heart  maketh  the 
countenance  cheerful. — The  verb  "  maketh 
good"  (ver.  2).  "maketh  pleasant"  is  here 
equivalent  to  "  brighteneth."  —  Bat  in  sor- 
lovr  of  the  heart  is  the  spirit  stricken. — 
Others,  Umbreit,  Hitzici,  etc.,  render  "  is  the 
breath  oppressed,  made  laborious."  It  is  true 
that  in  this  way  there  is  produced  a  better  pa- 
rallelism with  the  "  cheerful  countenance  "  in 
clause  a.  But  in  ch:ip.  xvii.  22  also  (comp.  Isa. 
Ixvi.  2)  a  "  broken  spirit  "  is  described  by  this 
phrase,  and  not  a  labored  breathing;  and  in- 
stances in  which,  instead  of  the  outw.ard  effect, 
the  inward  cause  which  underlies  it  is  named  in 
the  second  clause,  are  by  no  means  unknown 
elsewhere;  comp.  x.  20;   xii.  22,  etc. 

Ver.  14.  With  clause  a  compare  xiv.  33. — 
The  face  of  fools  feedeth  on  folly. — The 
K'ri  and  the  ancient  versions  read  '3  (mouth) 
instead  of  'Jil  (face)  for  which  reason  many 
moderns  adopt  the  same  reading,  e.g.,  Bkrthold 
[De  W.,  Berthe.mj,  E  V  ,  S..  N.,  M.,  H.,  who 
plead  not  only  the  authority  of  the  Versions,  but 
the  singular  number  in  the  verb,  and  the  greater 
naturalness  of  the  expression].  But  as  in  Ps. 
xxvii.  8,  a  "  seeking  "  is  predicated  of  the  face 
[according  to  the  rendering  of  Hitzig,  in  which 
iio  stands  almost  alone,  "seek  him,  my  face," — 
while  the  vast  majority  of  interpreters  make 
God's  face  the  object  sought],  so  here  there 
might  very  fitly  be  ascribed  to  the  face  a  "  feed- 
ing on  something."  a.pa.sci,  especially  as  this  verbis 
here  employed  only  in  a  figurative  way,  to  denote 
dealing  with  a  matter  (comp.  xiii.  20).  [Fuerst 
(Lex.,  sitii  mrho)  takes  the  verb  in  quite  a  different 
sense;  he  makes  a  second  radical  meaning  to  be 
"to  unite  with,"  and  then  "to  delight  in."  He 
also  recognizes  distinctly  the  use  of  this  plural 
noun  with  verbs  in  the  singular.  See  also 
NoRDHEi.MER,  Hi'h.  Grirm.  ^  7.J9,  3,  a. — .\.]. 

Ver.  1-5.  All  the  days  of  the  afflicted 
are  evil. — "JJ?  is  here  not  the  outwardly  dis- 
tressed, the  poor,  but  the  inwanlly  burdened 
and  afflicte<J.  as  the  parallel  in  clause  b  shows. — 
But  he  that  is  of  a  joyful  heart  (hath)  a 
perpetual  feast. — or,  a  perpetu;il  feast  are  his 
days.  The  meaning  of  the  verse  is  a  tolerably 
exact  parallel  to  ver.  13.     [To   this  view  of  the 


ver.  RuEETscHi  (as  above,  p.  144)  objects  that  the 
very  general  ustis  loquendi  refers  'JJ^  to  out- 
ward circumstances,  and  when  inward  condi- 
tions are  described  by  this  term  it  is  never  in 
the  way  of  depreciation,  other  terms  being  used 
to  describe  distress.  He  renders  "  all  the  days 
of  a  poor  man  are  (indeed)  evil  (in  regard  to  his 
outward  circumstances)  ;  but  whosoever  is  of  a 
joyful  heart  has  (nevertheless)  a  continual 
feast." — A.]. 

3.  Vers.  16-23.  Of  various  other  virtues  and 
vices. — With  Iti,  a,  comp.  chap.  xvi.  8. — Than 
great  treasure  and  trouble  with  it.  — 
Trouble,  Sopviior,  here  probably  not  the  anxiety 
which  apprehends  losing  the  treasure  again 
(Bertheau),  but  the  care  which  accumulated 
the  wealth,  and  constantly  seeks  to  increase  it, 
Ps.  xxxix.  6(7),  (HiTZiu).  [Rueetscui  observing 
the  more  general  use  of  the  noun,  understands  it 
to  refer  to  the  confusion  and  disorder  in  human 
society  attendant  upon  riches  without  the  fear 
of  God.— A.]. 

Ver.  17.  Batter  is  a  dish  of  herbs,  w^hen 
love  is  there, — literally,  "a  portion  of 
green,"  t.  c,  vegetables  fJer.  xl.  5;  lii.  24;  2 
Kings  XXV.  30).  Vegetables  represent  simple 
fare  in  general  (comp.  Dan.  i.  2),  while  meat,  as 
always  and  every  where  in  the  East,  is  holiday 
fare,  especially  the  flesh  of  fatted  oxen  (Luke 
XV.  23,  30). —  Observe,  furthermore,  how  the 
verse  before  us  exhibits  on  the  one  hand  a  mean- 
ing exactly  parallel  to  the  preceding,  while  on 
the  other  hand  it  presents  a  climax  to  its  ideas 
(fear  of  God — love  to  one's  neighbor;  trouble — 
hate). — As  a  substantial  parallel  compare  the 
proverb  in  Meid.'VNi  II.  422:  "  Want  with  love 
is  better  than  hatred  with  riches." — With  ver. 
18  comp.  above,  ver.  1,  as  also  xxvi.  21  ;  xxviii. 
25;   xxix.  22;    Ecclesiast.  xxviii.  11-13. 

Ver.  1 9.  The  way  of  the  slothful  is  as  a 
hedge  of  thorns,  ;.  f.,  because  he  is  alw.iys  en- 
countering obstacles  and  hinderances,  does  not 
come  away  having  accomplished  his  life's  work, 
but  must  find  his  foot  every  where  entangled  and 
kept  back.  [The  special  aptness  of  this  figure  in 
Palestine  is  amply  illustrated  in  H.vckett's 
Scripture  Illustrations,  Thomson's  Tlie  Land  and 
the  Book,  etc. — K\  It  is  otherwise  with  the 
"  upright,"  i.  e.,  the  man  who  unmoved  .and  un- 
remitting goes  about  the  performance  of  his  duly, 
and  continues  with  vigorous  efficiency  in  the 
work  of  his  calling.  His  way  is,  according  to 
clause  b,  "built  up,"  i.  e..  lit  raised  by  throw- 
ing up  a  ridge  (Isa.  Ivii.  14;  Ixii.  10;  Jer.  xviii. 
15,  etc.),  a  way  which  leads  easily  and  surely  to 
its  end. — Hitzig    without   any   necessity   reads 

TC'^y  for  I'iy,  to  obtain  as  he  thinks  a  more 
appropriate  antithesis  to  the  word  "  upright." 
(Dnt:;';).  But  that  the  slothful  may  be  very  fitly 
contrasted  with  the  upright  or  righteous,  ap- 
pears abundantly  from  proverbs  like  x.  26 ; 
xxviii.  19  ;   vi.  10,  etc. 

Ver.  20.  With  clause  a  compare  the  literally 
identical  first  half  of  x.  1. — But  a  foolish 
man,  lit.  "a  fool  of  a  man;"  comp.  xxi.  20, 
.and  the  similarly  constructed  expression  "a 
wild  ass  of  a  man,"  Gen.  xvi.  12.  Berthe.mj 
wrongly  renders  "the  most  foolish  of  men." 


150 


THE  PROVERBS  OF  SOLOMON. 


Ver.  21.  Folly  (here  unreasonable  conduct, 
senseless  action)  is  joy  to  him  that  lacketh 
^(risdom.      Comp.    x.    23. — Goeth    straight 

forward,  lit.  "  maketh  straight  logo."  Going 
straight  forward  is  naturally  acting  rightly  in 
moral  and  religious  matters. 

Ver.  22.  (There  is)  Failure  of  plans  -where 
there  is  no  counsel.  Literally,  "a  breaking 
of  plans  "  is,  comes  to  pass,  "  where  no  counsel 
is."  For  the  meaning  comp.  xi.  14,  especially 
also  with  respect  to  clause  b. — They  come  to 
pass,  i.e.,  the  plans.  The  singular  of  the  verb 
is  used  in  the  Heb.  distributively,  as  in  chap.  iii. 
18  (see  notes  there). 

Ver.  23.  A  man  hath  joy  through  the 
answ^er  of  his  mouth,  and  a  -word  in  due 
season,  ho^w  good  is  it!  That  the  second 
clause  cannot  be  antithetic  (o  the  first  (HiT- 
/.la),  but  stands  as  its  explanation  or  its  cli- 
nuiK  is  evident ;  for  the  "  word  in  its  time"  is 
just  the  "  answer"  of  clause  «,  exciting  joy  be- 
cause apt  and  exactly  meeting  the  inquiry. — 
Comp.  furthermore  parallels  like  x.  20,  31, 
32,  etc. 

4.  Vers.  24-33.  Of  several  other  virtues  espe- 
cially of  the  religious  life. — An  up^ward  path 
of  life  is  the  vray  of  the  w^ise;  lit.  ••  a 
path  of  life  upward  is  to  the  wise."  i.  e.,  the 
man  of  understanding  walks  in  a  way  which  as 
a  way  of  life  leads  ever  upward,  to  ever  higher 
degrees  of  moral  purity,  elevation  and  power, 
but  .also  in  the  same  ratio  to  an  ever-increasing 
prosperity.  A  reference  to  heaven  as  the  final 
limit  of  this  upward  movement  of  the  life  of  the 
righteous  is  so  far  forth  indirectly  included,  as 
the  antithesis  to  the  "upward;"  the  "hell  be- 
neath "  (hell  downwards,  hell  to  which  one  tends 
ilownward),  suggests  a  hopeless  abode  in  the 
dark  kingdom  of  the  dead,  as  the  final  destina- 
tion of  the  sinner's  course  of  life.  Therefore  we 
have  here  again  the  idea  of  future  existence  and 
retribution  (comp.  xi.  7  :  xiv.  32) — a  meaning 
which  Bektheau  and  Hitzig  seek  in  vain  to  take 
from  the  proverb.  Comp.  Elster  on  this  pas- 
sage. 

Ver.  2.').  The  house  of  the  proud  -will 
Jehovah  destroy.  For  the  verb  comp.  ii. 
22.  By  "liouse"  is  here  meant  not  the  mere 
dwelling,  but  also  tlie  family  of  the  proud,  just 
as  in  xiv.  11  ;  compare  also  xiv.  1. — And  es- 
tabiisheth  the  border  of  the  ^ffidovy,  i.  e., 
the  innocent  widow  who  is  in  danger  of  being 
wronged  Ijy  tlie  proud  through  encroachment 
upon  her  borders.  Comp.  moreover  with  this 
expression  Deul.  xxxii.  8. 

Ver.  26.  Compare  xi.  20.  —  But  pure  (in 
Hi.s  sight)  are  gracious  -words,  here  pro- 
bably specifically  words  sweetly  consoling,  words 
of  love  and  compa-Jfion  toward  troubled  souls, 
comp.  xvi.  24.  Such  words  are  in  Jehovah's 
judgment  pure  or  precious,  /.  e.,  with  a  pure  and 
genuine  ring;  comp.  Ps.  xix.  8,  9  (9,  10). — HiT- 

r.«:  proposes  instead  of   D'linU    to  read    D'73£3 

[adhere,  cleave]  from  which  comes  the  meaning 
iirengthening  the  antithesis  of  the  parallel: 
'•  ami  pleasant  words  cleave  fast  (?).  " 

Vim-  27.  He  troubleth  his  own  house 
that  seeketh  unjust  gain.  For  the  last  ex- 
prc'^-'ioii  ■•-po.lelli  .^^^oil,*'  i.e..  goes  after  Unlaw- 


ful gains,  seeks  plunder,  comp.  i.  19;  for  the 
former  phrase  "disturb  or  trouble  the  house," 
xi.  29.  The  sentence  as  a  whole  seems  to  be 
aimed  especially  at  unjust  judges,  who  are  will- 
ing to  be  bribed  by  gifts,  in  contrast  with  the 
judge  that  "  hates  gifts,"  and  so  is  incorruptible 
and  uuchange.ably  upright;   comp.  xxviii.  16. 

Ver.  28.  The  heart  of  the  righteous 
studieth  to  answer,  i.  e.,  reflects  upon  its 
answers  with  all  care,  that  it  may  utter  no- 
thing evil  or  perverse,  while  the  wicked  thought- 
lessly **  pours  forth"  his  evil  and  perverse 
thoughts  (pours  forth,  comp.  ver.  2) ;  compare 
.Matth.  xii.  35. — With  ver.  29  comp.  ver.  8. 

Ver.  30.  A  friendly  look  rejoiceth  the 
heart.  Lit.  "  lustre  of  the  eyes  :"  it  denotes, 
like  the  "light  of  the  countenance"  in  chap, 
xvi.  15,  the  cheerful  beaming  of  the  eye  of 
the  friendly,  w-hich  exerts  on  one's  neighbor 
also  an  influence  refreshing  to  the  heart,  espe- 
cially at  the  time  when,  as  clause  b  indicates,  it 
communicates  a  "  good  message,''  "  joyful 
tidings  "  (comp.  xxv.  25).  For  this  "  rich  nour- 
rishing  of  the  bones  "  (lit.,  making  fat),  comp. 
xi.  28;  xiii.  4:  also  xvi.  24. — In  this  conception 
of  the  verse  which  is  the  simplest  and  on  all 
sides  well  guaranteed,  according  to  which-clause 
b  only  defines  more  exactly  the  import  of  clause 
«,  there  is  no  need  either  of  giving  an  objective 
cast  to  the  idea  of  "brightness  to  the  eye,"  as 
though  it  meant  "friendly  recognition "(  Lu- 
ther, De  Wette,  Beetheau).  or  of  changing 
lisp   to    nx'ia    (Hitzig). 

Ver.  31.  The  ear  that  heareth  the  re- 
proof of  life,  /.  e.,  reproof  which  has  ti-ue 
life  for  its  end.  which  points  out  the  way  to  it. 
and  for  that  very  reason  already  in  advance  has 
life  in  itself  and  imparts  it.  — Will  abide 
among  the  -wise,  i.  e.,  will  itself  become 
wise  (xiii.  20),  and  therefore  permanently  be- 
longs to  the  circle  of  the  wise.     For  this  verb  to 

"  abide"  (f '),  lit-  to  pass  the  night,  i.  e.,  to 
tarry  long  at  some  place,  comp.  Ps.  xxv.  13; 
xlix.  12  (13) ;  Job  xix.  4.  The  ear  here  stands 
by  synecdoche  for  the  hearer,  as  in  Job  xxix. 
11  ;   Ex.  X.  20;    1  Kings  xix.  18. 

Ver.  32.  He  that  refuseth  correction  de- 
spiseth  himself,  lit.  "undervalues,  lightly 
values  his  soul,"  in  so  far  as  he  does  not  en- 
sure life,  in  so  far  as,  without  knowing  aii'l 
willing  it,  he  loves  death  more  than  life  (comp 
viii.  :;(i).— But  he  that  heedeth  reproof 
getteth  understanding  ;  comp.  iv.  5,  7  : 
xvi.  10.  The  man  who  "getteth  understand- 
ing "  is,  however,  according  to  xix.  8  the  very 
man  who  does  not  hate  his  own  soul  but  loves 
it. 

Ver.  33.  With  clause  a  compare  i.  7;  ix.  10. — 
And  before  honor  is  humility.  Humility 
here  plainly  appears  as  the  necessary  correlate 
to  the  fear  of  God,  and  as  a  chief  manifestation 
of  wisdom,  which  is  elsewhere  named  as  that 
which  confers  honor,  e.g.,  iii  16;  viii.  18.  Com 
pare  xviii.  12,  b,  where  the  second  clause  of  the 
verse  before  us  occurs  again  — The  entire  verse, 
by  virtue  of  its  somewhat  general  character,  is 
ei|ually  well  adapted  to  close  a  long  series  oi 
proverbs,  and  to  open  a  new  section.  It  is  there- 
lore  unnecessary,  as  llnzic  does,    to  transfer  il 


CHAP.  XV.   1-33. 


151 


to  the  following  chapter,  and  to  regard  it  as  a 
sort  of  superscription  to  the  second  half  of  that 
■livision  of  the  Book  of  Proverbs  in  which  we 
now  are  (chap,  xvi.-xxii.). 

DOCTRINAL  AND  ETHICAL. 

Among  the  proverbs  of  the  chapter  before  us, 
which  hardly  admit  of  a  grouping  according  to 
any  well-established,  clearly  conspicuous  prin- 
ciple of  classification  (comp.  the  four  divisions 
wliich  are  distinguished  in  the  "  Exegelical 
Notes:"  vers.  1-7;  8-15;  1(3-23;  24-33),  several 
stand  out  as  of  no  slight  theological  and  soterio- 
logical  importance, — especially  the  beautiful  re- 
ference to  the  omniscience  of  God,  the  holy  and 
righteous  Ruler,  in  ver.  3  and  ver.  11, — and  thu 
twice  repeated  emphasizing  of  the  religious 
worthlessness  of  outward  shows  of  reverence  for 
God,  without  true  devotion  and  consecration  in 
the  heart,  vers.  8  and  29.  The  last  mentioned 
truth  is  among  the  favorite  ideas  of  the  enlight- 
ened prophetic  teachers  and  men  of  God  in  the 
Old  Testament ;  (compare  the  pamllel  passages 
cited  above  in  connection  with  vers.  8).  It  lets 
the  clear  light  of  that  evangelical  saving  grace, 
wliich  was  already  operative  under  ihe  economy 
of  the  law,  but  which  only  in  Christ  rose  as  .a 
full-orbed  sun,  snine  with  quite  peculiar  bright- 
ness on  the  dark  ground  of  Old  Testament  life, 
hi  this  connection  there  is,  it  is  true,  the  dis- 
tinction to  be  made  (noticed  above  under  ver.  8) 
between  "sacrifice"  and  "prayer;"  that  the 
former  term  describes  a  gift  brought  to  God,  the 
latter  a  desire  directed  to  Him.  Yet  this  is  by  no 
means  an  essential  diS"erence  ;  for  both,  sacrifice 
and  prayer,  which  indeed  falls  likewise  under 
the  category  of  offering  in  the  broadest  sense 
(Ps.  cxix.  lOS;  Heb.  xiii.  1.5),  come  under  con- 
sideration here  only  as  general  tokens  of  reve- 
rence for  God;  and  the  value  of  both  is  clearly 
defined  by  this  test,  whether  the  state  of  heart  in 
those  who  bring  them  is  or  is  not  well  pleasing 
to  God  (comp.  Isa.  xxix.  13;  Mitt.  xv.  7  sq.)  ; 
in  other  words,  whether  the  ofl^ering  brought  is 
a  purely  outward  act,  or  the  fruit  of  a  sincere 
self-consecration  of  the  entire  personality  in  spi- 
rit and  in  truth,  a  "reasonable  service"  in  tlie 
-iense  of  Rom.  xii.  1. 

Closely  related  to  the  scope  of  these  proverbs 
is  what  was  said  above,  on  ver.  17,  of  the  worth- 
lessness of  outward  shows  of  beneficence,  espe- 
cially free  hospitality  without  inward  love  (comp. 
1  Cor.  xiii.  2). — Furthermore  a  specially  serious 
consideration  is  due  to  the  warnings  against  low 
greed  and  avarice,  as  leading,  nevertheless,  to 
the  destruction  of  one's  own  home  :  ver.  6  and 
27  ;  to  the  repeated  allusions  to  the  necessity  that 
one  readily  submit  himself  to  reproof  and  cor- 
rection for  his  faults:  vers.  5,  10,  12,31,  32;  to 
I  lie  beautiful  commendation  of  humility  as  the 
first  step  to  true  honor:  ver.  33;  and  finally  to  the 
reiterated  reference  to  the  righteous  judgment 
iif  God,  which  reaches  its  completion  only  in  the 
life  to  come :  ver.  25  (see  notes  on  this  passage). 

HOMILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter :  Right  sensibi- 
lity or  a  pure  heart  the  only  true  service  of  God 


(1  Sam.  XV.  22),  demonstrated  1)  in  good  and 
perverse  conduct  with  the  mouth  and  tongue 
(ver.  1-7);  2)  in  proper  worship  or  the  religious 
life  (ver.  8-l.j)  ;  3)  in  the  intercourse  of  man 
with  his  neighbors  (vers.  16-33). — Or  again; 
Love  (10  God  and  men)  as  the  germ  and  the  true 
norm  of  all  religious  rectitude  (Hos.  vi.  6;  Matt, 
ix.  13;  xii.  7). — Comp.  Stocfer  :  How  true  pru- 
dence (wisdom)  must  guard  man  against  sins  1) 
of  the  tongue  (1-9);  2)  of  the  heart  and  the 
hands  (10-22);  3)  against  other  sins  of  various 
kinds  (23-33). — In  a  similar  way  Wohlfarth: 
The  effect  of  prudence ;  a  means  of  guarding 
one's  self  against  sins  of  various  kinds. 

Ver.  1-7.  St.irke  (on  vers.  1,  2)  ;  when  ge- 
nuine piety  exists  there  will  not  be  wanting  other 
manifestations  of  friendliness  and  gentleness. 
Even  where  there  is  occasion  for  earnestness  in 
the  punishment  of  transgressions,  a  friendly 
spirit  must  still  be  combined  with  it.  Ear- 
nestness without  friendship  profits  as  little  as 
friendliness  without  earnestness  — Geier  (on 
vor.  3) :  If  God  knows  all  things  then  He 
knows  also  His  children's  need,  and  is  intent 
on  their  help  and  deliverance. — (On  ver.  5): 
If  even  to  the  most  capable  and  powerful  spirits 
thei-e  is  still  nee  I  of  good  discipline  and  in- 
struction, how  much  more  to  the  indolent  and 
drowsy  ! — (On  ver.  6) :  In  connection  with  tem- 
poral blessings  be  intent  upon  righteousness  in 
their  attainment,  contentment  in  their  possession, 
prudence  and  system  in  their  employment,  sub- 
mission in  their  loss! — [.\rnot  (on  ver.  1): 
Truth  alone  may  be  hated,  and  love  alone  de- 
spised; man  will  flee  from  the  one  and  trample 
on  the  other  ;  but  when  truth  puts  on  love,  and 
love  leans  on  truth,  in  that  hallowed  partnership 
lies  the  maximum  of  moral  power  within  the 
reach  of  man  in  the  present  world. — Tr.\pp  (on 
ver.  6) ;  Every  righteous  man  is  a  rich  man, 
whether  he  hath  more  or  less  of  the  things  of 
this  life.  For.  first,  he  hath  plenty  of  that  which 
is  precious.  Secondly,  propriety:  what  he  hath 
is  his  own]. 

Vers.  8-19.  Cramer  (on  ver.  8) :  It  is  not 
works  that  make  Ihe  man  good,  but  when  the 
man  is  justified,  then  his  works  are  also  good  ; 
God  in  His  grace  makes  well-pleasing  to  Himself 
the  works  that  come  of  faith,  even  though  great 
imperfections  still  mingle  with  them. — -StauivE 
(on  ver.  11) :  The  doctrine  of  God's  omniscience 
is  already  in  the  Old  Testament  revealed  fre- 
quently enough,  and  so  clearly  that  no  one  can 
excuse  himself  on  the  ground  of  ignorance  con- 
cerning it. — (On  ver.  12 ) :  He  is  wise  who  gladly 
associates  with  those  from  whom  he  can  learn 
something,  though  it  be  disagreeable  to  the  flesh 
to  do  so. — Zei.tner  (on  vers.  13  sq.):  He  is  the 
most  prosperous  m.au  who  possesses  the  treasure 
of  a  good  conscience  and  seeks  to  preserve  it ;  he 
can  always  be  joyful  in  God  (Acts  xxiv.  16). — 
WoHLFARTH  (vcrs.  13-17):  The  joyous  heart. 
What  can  all  the  good  things  of  this  earth  profit 
us  when  our  inner  nature  is  in  trouble  and  our 
countenance  sad  ?  How  rich  are  we,  even  with 
little  earthly  possession,  if  we  only  possess  the 
one  good  of  a  conscience  at  peace,  and  a  heart 
joyful  in  God  I — Vo.\  Geblach  (on  ver.  19): 
The  sluggard  lets  his  paths  grow  over,  t.  e.,  his 
means    of  acquisition  go   to  waste,  and  his  re- 


162 


THE  PEOVERBS  OF  SOLOMON. 


sources  decay. — [Charnock  (on  ver.  11):  God 
knows  the  whole  state  of  the  dead — things  that 
seem  to  be  out  of  all  being;  He  knows  the 
thoughts  of  the  devils  and  damned  creatures, 
whom  He  hath  cast  out  of  His  care  forever  into 
the  arms  of  His  justice;  much  more  is  He  ac- 
quainted with  the  thoughts  of  living  men, 
elc.'\ 

Vers.  20-33.  Hasius  (on  vers.  22,  23):  Many 
eyes  see  more  tlian  one,  and  many  souls  think 
more  than  one;  therefore  never  esteem  thyself 
so  wise  that  thou  shouldst  not  seek  others'  coun- 
sel. ...  A  good  thought  on  which  one  falls  at 
the  right  time  is  not  to  be  valued  with  much 
gold. — WoHLFARTH  (on  vers.  22-26) :  Important 
as  it  is  in  general  that  one  testify  the  truth,  as 


important  is  the  way  in  which  this  is  done. — 
Von  Gerlacu  (ouver.  24):  The  very  direction 
of  the  way  which  the  wise  enters  saves  him  from 
extreme  disasters ;  it  leads  toward  God,  toward 
the  kingdom  of  eternal  light,  welfare  and  life. — 
(On  ver.  33) :  Honor  one  can  attain  in  the  way  of 
truth  only  by  giving  honor  to  the  Lord  alone, 
!.  e.,  by  profound  humility  (1  Peter  v.  6). — .1. 
Lange  :  True  humility  consists  not  in  all  manner 
of  outward  gestures,  but  in  the  fact  that  one  in 
perfect  self-denial  agree  with  the  will  of  God, 
Luke  i.  38.— [W.  Bates  (on  ver.  33) :  Humility 
preserves  the  true  and  noble  freedom  of  the 
mind  of  man,  secures  his  dear  liberty  and  peace- 
ful dominion  of  himself.  This  is  the  effect  of 
excellent  wisdom]. 


2.  Admonition  to  a  walk  in  the  fear  of  God  and  obedience. 

Chap.  XVI.  1.— XXII.  16. 

a)  Admonition  to  trust  in  God  as  the  wise  Ruler  and  Governor  of  the  world. 

Chap.  XVI. 

1  Man's  are  the  counsels  of  the  heart, 
but  the  answer  of  the  tongue  is  Jehovah's. 

2  All  the  ways  of  a  man  are  pure  in  his  own  eyes, 
but  Jehovah  weigheth  the  spirits. 

3  Commit  thy  works  to  Jehovah, 
Bo  will  thy  plans  be  established. 

4  Jehovah  hath  made  every  thing  for  its  end, 
even  the  wicked  for  the  day  of  evil. 

5  An  abomination  to  Jehovah  is  every  one  who  is  proud  in  heart, 
assuredly  he  will  not  go  unpunished. 

6  I5y  mercy  and  truth  is  iniquity  atoned, 

and  through  the  fear  of  Jehovah  one  departeth  from  evil. 

7  If  Jehovah  hath  pleasure  in  the  ways  of  a  man, 

he  maketh  even  his  enemies  to  be  at  peace  with  him. 

8  Better  is  a  little  with  righteousness, 
tlian  great  revenues  without  right. 

9  Man's  heart  deviseth  his  way, 
but  Jehovah  directeth  his  steps. 

10  Decision  belongeth  to  the  lips  of  the  king, 

in  judgment  his  mouth  speaketh  not  wickedly. 

11  The  scale  and  just  balances  belong  to  Jehovah, 
His  work  are  all  the  weights  of  the  bag. 

12  It  is  an  abomination  to  kings  to  commit  wickedness, 
for  by  righteousness  is  the  throne  established. 

13  A  delight  to  kings  are  righteous  lips, 
and  he  that  speaketh  uprightly  is  loved. 

14  The  wrath  of  a  king  (is  as)  messengers  of  death, 
but  a  wise  man  appeaseth  it. 

15  In  the  light  of  the  king's  countenance  is  life, 
and  his  favor  is  as  a  cloud  of  the  latter  rain. 

IC)  To  gain  wisdom — how  much  better  is  it  than  gold! 
and  to  attain  understanding  to  be  preferred  to  silver! 


CHAP.  XVI.  1-33.  153 


17  The  path  of  the  upright  departeth  from  evil; 

he  preserveth  his  soul  that  giveth  heed  to  his  way. 

18  Before  destruction  cometh  pride, 
and  before  a  fall  a  haughty  spirit. 

19  Better  is  it  to  be  humble  with  the  lowly, 
than  to  divide  spoil  with  the  proud. 

20  He  that  giveth  heed  to  the  word  findeth  good, 
and  he  who  trusteth  Jehovah,  blessed  is  he ! 

21  The  wise  in  heart  shall  be  called  prudent, 
and  grace  on  the  lips  increaseth  learning. 

22  Understanding  is  a  fountain  of  life  to  him  that  hath  it, 
but  the  correction  of  fools  is  folly. 

23  The  heart  of  the  wise  maketh  his  mouth  wise, 
and  increaseth  learning  upon  his  lips. 

24  As  honey  of  the  comb  are  pleasant  words, 
sweet  to  the  soul  and  health  to  the  bones. 

25  There  is  a  way  that  seemeth  right  to  man, 
but  its  end  are  ways  of  death. 

26  The  spirit  of  the  laborer  laboreth  for  him, 
for  his  mouth  urgeth  him  on. 

27  A  worthless  man  searcheth  after  evil, 
and  on  his  lips  is  as  it  were  scorching  fire. 

28  A  perverse  man  sendeth  abroad  strife, 
and  a  backbiter  separateth  friends. 

29  A  violent  man  enticeth  his  neighbor, 

and  leadeth  him  in  a  way  that  is  not  good. 

30  Shutting  his  eyes  to  devise  mischief, 
biting  his  lips,  he  briugeth  evil  to  pass. 

31  A  crown  of  glory  is  the  hoary  head  ; 

in  the  way  of  righteousness  it  shall  be  found. 

32  He  that  is  slow  to  anger  is  better  than  the  mighty, 
and  he  that  ruleth  his  spirit  than  he  that  taketh  a  city. 

33  The  lot  is  cast  into  the  lap, 

but  from  Jehovah  is  all  its  decision. 

GRAMMATICAL   AND    CRITICAL. 

Ver.  1.— In  nilTO  'he  JO  sUads  as  simply  synonymoua  with  the  ^7  auctoris  of  the  first  clause. 

T    ;  ■•         I  ■ 
Ver.  3.— [A  miisc.  verb  agreeing  with  the  fem.  subject  'Tn^DnO,  which  is  less  unnatural  where  the  verb  preceden; 

«ee  BoTT.,  ?936,  a.— A.] 

Ver.  4. — [?nj^37  distinguished  by  the  article  and  the  daghesh  as  the  noun  njJ7D  with  preposition  and  suffix,  and 
not  the  comp.  preposition  |J707  with  a  suffix.    See  Green,  Heb.  Gram.,  §246,  2,  a. — A.] 

Ver.  7.— [dSjI'j  niph.  Imperf.  written  d?/icKi«.    Bott.  Buggesta  the  proper  reading  as  dSe?'    "absimilated  "  from 

the  following  X.     See  ?  1013 —A.J 

Ver.  13.— {Ordinarily  feminine  forms  of  adjectives  are  employed  in  Hebrew  to  supply  the  lack  of  neuter  and  abstract 
forms.    Occasionally  as  ia  Q'lB^'  masc.  forms  are  used  in  elevated  style.    See  Bott.,  ^  707,  2. — A.J 

Ver.  16. — [Both  the  masc.  and  fem.  forms  of  the  Infin  constr.  are  here  used,  HJp  and  riUp,  but  with  a  masc.  predi- 
cate, the  Niph.  part.  'in^J,  which  has  here  the  meaning  of  the  Latin  part,  in  dm.  Bott.,  ??996,  3,  3,  and  997,  2,  c— .*.] 
For  examples  ol  the  form  HJp  comp.  xxi.  3;  xxxi.  4. 

Ver.  19.- 73ty  in  nn-7|Jty  is  here  probably  not  to  be  regarded  as  the  adjective,  as  in  xxix.  23:  Is.  Ivii.  15  (so  BiR- 

TBEAD.  Elster,  and  others  regard  it),  hut  an  Infinitive,  which  is  therefore  equivalent  to  humiliari  (Vulgate,  comp.  Ewalu, 

Ukbkeit,  BlTZlQ,  dc.)    For  in  the  second  clause  an  Infin.  is  the  corresponding  term:   S'?!?    pbn.  "  to  divide  spoil :" 

comp.  with  this  Is.  liii.  12.    [Fuerst,  however  (Lfx.,  suh  verbo),  pronounces  decidedly  in  favor  of  the  adjective  construc- 
tion.   BoTT.  regards  it  as  an  Infin.,  g987,  5,  u.— A.] 

Ver.  20.— S'3t^n  appears  in  Neh.  viii.  13  construed  with  Sx  instead  of  S^*:  compare,  however,  for  this  interchange 
of  Sk  and  7^  chaps,  xxix.  5:  Jer.  vi.  10, 19,  etc. 

Ver.  27. — [VriiJl^  is  one  of  the  few  instances  in  which  in  the  Masoretic  punctuation  a  dual  or  plural  form  is  disre- 
garded in  the  vocalization  of  the  suffix.  Cases  of  the  opposite  kind  are  not  rare.  Bott.,  3  886,  c.  The  LXX  conform  to 
llje  K'thibh.— A.J 


154 


THE  PROVERBS  OF  SOLOMON. 


Ter.  28.— U1J   (i^iSvpos,  Eccleaiast.  v.  14),  is  cognate  with  JTJ,  a  verb  which  in  the  Arabic  moans  mtum  to 

It  :  ■  TT 

whisper. 

--    -io.-r 


Ver.  30.— nSi>,  related  to  DS^?.  daunt,  is  found  only  here  in  the  Old  Testament.  [It  is  a  gesture  accompanying  ana 
expressive  of  crafty  scheming ;  Fuerst,  b.  v.] 

Ver.  33. — For  the  impersonal  use  of  the  passive  7tOV  with  the  accusative,  comp.  Gen.  iv.  18 ;  xvii.6;  Jos.  vii.  15;  Pa 
Ixxii.  15,  eCc. 


EXEGETICAL. 

1.  Vers.  1-3.  Of  God  .ts  the  wise  disposer  and 
controller  of  all  things  in  general. — Man's  are 
the  counsels  of  the  heart,  but  the  ansvyer 
of  the  tongue  is  Jehovah's. — Tlie  "  answer 
of  the  tongue"  miglit  indeed  of  itself  signify  the 
answer  corresponding  to  the  tongue,  i.  e.,  the 
supplicating  tongue,  and  so  denote  '■  the  granting 
of  man's  request"  (Elster,  coinp.  Umbreit,  Ber- 
THEAU,  etc.)  But  since  the  heart  with  its  hidden 
plansandcounsels  (lit..,  "arrangements:"  D'3"'^D 
equivalent  to  the  more  common  fem.  nO^VD), 
is  here  plainly  contrasted  with  the  tongue  as  the 
instrument  in  the  disclosure  of  such  plans  (comp. 
X.  8;  xiv.  20,  and  numerous  exx.),  therefore 
tile  "  answer  of  the  tongue"  must  here  be  "the 
movement  and  utterance  of  the  tongue,"  and 
Jehovah  comes  info  the  account  as  the  giver  of 
right  words,  from  which  health  and  life  go  forth, 
as  the  dispenser  of  the  wholesome  "  word  in  due 
season"  (chap.  xv.  23);  comp.  Matth.  x.  19,  20; 
also  Rom.  viii.  2tJ ;  2  Cor.  iii.  5.  Luther  there- 
fore renders  correctly  "  But  from  the  Lord 
Cometh  what  the  tongue  shall  speak;"  in  general 
lIiTzio  is  also  right,  except  that  he  would  unne- 
cessarily read  "to"  Jehovah  l'7  instead  of 
l'5.  and  so  thinks  too  exclusively  of  Jehovah 
merely  as  the  judge  of  the  utterances  of  man's 
tongue.  The  idea  "  Man  proposes,  God  dis- 
poses "  (rfer  Mensch  denkt,  Golt  lenkt),  forms 
moreover  quite  as  naturally  the  proper  subject 
of  discourse  in  the  verse  before  us,  as  below  in 
vers.  9  and  33.  [Our  English  version  sacrifices 
entirely  the  antithetic  nature  and  force  of  the 
verse. — A.] 

Ver.  2.  All  the  ■ways  of  a  man  are  pure 
in  his  o'wn  eyes,  ?'.  €.,  according  to  his  own 
judgment,  comp.  xii.  15.  Lit.,  "something 
clean;"  comp.  Ewald,  Lehrb.,  §  307,  c.  —  But 
Jehovah  weighetb  the  spirits,  (.  «.,  he  tries 
tlii'ni,  not  literally  ponderable,  with  reference  to 
their  moral  weight ;  he  wishes  to  test  their  moral 
competence.  The  "ways"  and  the  "spirits" 
here  stand  contrasted  as  the  outward  action  and 
the  inward  disposition  ;  comp.  1  Sam.  xvi.  7.  In 
the    parallel    passage,   chap.    xxi.   2,    "hearts" 

(.ni3^)  occurs  instead  of  "  spirits  "  (nini'1)  (com- 
pare also  xxi.  12)  and  "right"  (IE'')  instead  of 
"clean  "  C^T). 

Ver.  3.  Commit  thy  v7orks  to  Jehovah. 
— For  this  phrase  to  "  roll  sonu-tiiing  uu  some 
one,"  i.  e.,  to  commit  and  entrust  it  wholly  to 
him,  comp.  Vs.  xxii.  8  (9),  also  xxxvii.  5  (where 

7^  is  used  instead  of  7X,  "  u]ion  "  instead  of 
"to"). — So -will  thy  plans  be  established, 
— i.  e.,  thy  thoughts  and  purpo.Mes,  those  accord- 
ing    to    which     thou    proposest    to    shape    thy 


"  works,"  will  then  have  a  sure  basis  and  result. 
Comp.  xix.  21 ;   Ps.  xc.  17. 

2.  Vers.  4-9.  God's  wise  and  righteous  admi- 
nistration in  respect  to  the  rewarding  of  good  and 
the  punishment  of  evil. — Jehovah  hath  made 
everything  for  its  end. — The  noun  nj;?n  here 
signifies,  not  "answer,"  as  in  ver.  1,  or  in  xv.  1, 
23;  but  in  general  that  which  corresponds  with 
the  thing,  the  end  of  the  thing.  The  suffix  refers 
back  to  the  "all,  all  things."  The  Vulgate  ren- 
ders "propter  semet  ipsum,"   but  this  would  have 

l^i?7-  [See  critical  notes.  Bertheah,  Ka.mph., 
De  W.,  N.,  S.,  M.,  etc.,  agree  with  our  author  in 
the  interpretation  which  is  grammatically  most 
defensible,  and  doctrinally  least  open  to  excep- 
tion. An  absolute  Divine  purpose  and  control 
in  the  creation  ami  administration  of  the  world 
is  clearly  announced,  and  also  the  strength  of 
the  bond  that  joins  sin  and  misery. — A.] — 
Even  the  ■wicked  for  the  day  of  evil,  i.  e., 
to  experience  the  day  of  evil,  and  then  to  receive 
His  well  merited  punishment.  It  is  not  specifi- 
cally the  day  of  final  judgment  that  is  directly 
intended  (as  though  the  doctrine  here  were  that 
of  a  predestination  of  the  ungodly  to  eternal 
damnation,  as  many  of  the  older  Reformed  in- 
terpreters held),  but  any  day  of  calamity  what- 
soever, which  God  has  fixed  for  the  ungodly, 
whether  it  may  overtake  him  in  this  or  in  the 
future  life.  Comp.  the  "day  of  destruction," 
Job  xxi.  30;  the  "day  of  visitation,"  Is.  x.  3. 
[Holden's  rendering  "even  the  wicked  He 
daily  sustains,"  is  suggested  by  his  strong  aver- 
sion to  the  doctrine  of  reprobation,  but  is  not 
justified  by  the  use  of  the  Hebrew  phrase,  or  by 
the  slightest  requirement  or  allowance  in  the 
parallelism.  Liberal  interpreters  like  Noyes 
find  not  the  slightest  reason  for  following  him. 
-A.] 

Ver.  5.  With  clause  a  compare  xv.  9,  26,  26 ; 
with  h,  xi.  21. — In  regard  to  the  two  verses  in- 
terpolated by  the  LXX  (and  Vulgate)  after  ver. 
5,  see  HiTZiG  on  this  passage. 

Ver.  (i.  By  mercy  and  truth  is  iniquity 
atoned. — "  Mercy  and  truth  "  here  unquestion- 
ably, as  in  chap.  iii.  3  (where  see  notes),  describes 
a  reljxtion  of  man  to  his  neighbor,  and  not  to  God, 
as  Bertheait  maintains  (see  in  reply  to  his  view 
especially  Hoffmann's  Sc.hriflhew,  I.,  518sq.). 
[Nor  is  it  God's  mercy  and  truth,  as  Holden 
suggests].  Lovingand  faithful  conduct  towards 
one's  neighbor  is,  however,  plainly  not  in  and 
of  itself  named  as  the  ground  of  the  expiation 
of  sin,  bnt  only  so  far  forth  as  it  is  a  sign  and 
necessary  expression  of  a  really  penitent  and 
believing  disposition  of  heart,  and  so  is  a  cor- 
relative to  the  fear  of  God,  which  is  made  pro- 
minent in  the  second  clause;  just  as  in  the  ex- 
pression of  Jesus  with  reference  to  the  sinning 
woman;  Luke  vii.  47;  or  as  in  Isa.  Iviii.  7;  Dan 
iv.  24,  etc. — One  departsth  from   evil,   lit., 


eHAP.  XVI.  1-33. 


15a 


"  there  is  remaining  far  from  evil,"  i.  e.,  tliis 
is  the  result:  so  ver.  17. — "Evil"  is  here  ac- 
cording to  the  parallelism  moral  evil  (not  misfor- 
tune, calamity,  in  conformity  with  vers.  4,  27,  as 
HiTzis  holds).  This  is  however  mentioned  here 
with  an  included  reference  to  its  necessary  evil 
results  and  penalties ;  therefore,  if  one  chooses, 
it  is  evil  and  calamity  together  ;  comp.  vers.  17. 
— -With  vers.  7  compare  xxv.  21,  22,  where  as 
means  to  the  conciliation  of  enemies  there  is 
mentioned  the  personal  loving  disposition  of  the 
man  involved,  who  here  appears  as  an  object  of 
the  divine  complacency. — With  vers.  8  comp.  xv. 
16  :  with  clause  b  in  particular,  xiii.  23. — Ver. 
!).  Man's  heart  deviseth  his  'way.  The 
Piel  of  the  verb  here  denotes  a  laborious  consi- 
deration, a  reflecting  on  this  side  and  that. — 
Bat  Jehovah  directeth  his  steps.  He  de- 
termines them,  gives  them  their  direction,  guides 
them  (comp.  notes  on  ver  1,  A).  Umbreit,  Bf.r- 
TBEAti,  Ew.tLD,  Elstek,  [Noyes,  Stu.irt,]  "he 
makes  them  sure."  But  then  another  conjuga- 
tion (Pilel,  UO")  would  probably  have  been  ne- 
cessary, as  in  Ps.  xxxvii.  23.  For  the  Hiphil 
comp    moreover  Jer.  x.  23. 

3.  Vers.  10-15.  Of  kings  as  intermediate  agents 
or  instruments  in  God's  wise  administration  of  the 
world.— .4  divine  decision  belongeth  to  the 
lips  of  the  king.  ODD,  oracular  decision  or 
iu'ediction,  here  used  in  a  good  sense  of  a  divine 
utterance  [ejfalujn  divinujn  ;  corap.  in  the  Vulg., 
divinaiio).  As  representative  of  .lehovah,  tlie 
supreme  ruler  and  judge,  a  king,  and  especially 
the  theocratic  king  of  Israel,  speaks  words  of 
liivine  validity  and  dignity  (comp.  Ps.  Ixxxii.  6  ; 
.John  x.  34),  which  give  an  absolutely  certain  de- 
cision, particularly  in  contested  judicial  ques- 
tions. Therefore  that  continues  true  which  the  I 
second  clause  asserts ;  In  judgment  his  \ 
mouth  doth  not  speak  wickedly.  ••  He 
deceives  not,  sins  not"  is  not  possibly,  a  wisli 
(•'  his  mouth  should  not  err  in  judgment,"  Um- 
breit, Berthe.\u),  but  "the  passage  rather  lays 
down  the  principle:  the  King  can  do  no  wrong, 
in  a  narrower  assertion  of  it,  and  with  this  dif- 
ference, th,at  it  is  here  no  political  fiction,  but  a 
believing  conviction.  Righteousness  at  least  in 
the  final  resort  was  under  the  theocratic  monar- 
chy of  the  Old  Testament  so  absolute  a  demand 
of  the  idea,  that  one  could  not  conceive  it  to  be 
unrealized"  (Hitzig).  [We  have  here  the  theory 
of  the  king's  relations  and  obligations,  and  a  clear 
statement  of  the  presumptions  of  which  ho 
should,  according  to  the  divine  order,  have  the 
benefit.  These  must  be  clearly  overthrown  by 
liim,  before  the  people  are  entitled  to  set  tliem 
aside.  Comp.  Rom.  xiii.  1,  2.  Had  this  pro- 
verb been  penned  near  the  end,  instead  of  near 
the  beginning  of  the  Jewish  theocracy,  it  would 
have  been  difficult  (o  avoid  the  suggestion  that 
the  ideal  and  the  actual  are  often  strangely, 
sharply  at  variance. — A.]. 

Ver.  11.  The  scale  and  just  balances  be- 
long to  Jehovah.  The  proposition  expresses 
the  idea  of  an  ownership  in  Jehovah  as  (he  first 
c.iuse  :  for  like  agriculture  (Ecclesiast.  vii.  l-'j) 
God  instituted  weights  and  measures,  as  an  in- 
dispensable ordinance  and  instrument  in  just 
business  intercourse. — His  w^otks  are  all  the 


■weigjits  of  the  bag.  Hig  weights  the  oriental 
merchant  (in  Persia,  c.  g.,  even  at  the  present 
day)  is  wont  to  carry  in  a  bag;  comp.  Deut.  xxv 
13;  Mic.  vi.  11.  Stones  were  in  preference  em- 
ployed as  weights  because  they  do  not  wear  away 
so  easily,  as  iron,  e.  g.,  which  from  rusting  easily 
changes  its  weight.  Comp.  Umbkeit  on  this 
passage.  Bertheati  is  quite  too  artificial.  "His 
work  is  all  of  it  stones  of  the  bag,  "  i.  e.,  is  as 
sharply  and  accurately  defined  "as  the  smallest 
and  finest  weights  ('?)•" — Vers.  12,  13.  Two 
verses  closely  connected,  expressing  a  single 
truth,  which  is  brought  out  firsi  negatively  and 
then  positively. — It  is  an  abomination  to  kings 
to  commit  iniquity  ;  i.  e,  injustice  practised  or 
at  least  attempted  by  their  subjects  is  an  abomi- 
nation to  them,  representing,  as  they  do,  God 
and  divine  justice.  Comp.  ver.  10,  and  with 
clause  A  also  especially  xxv.  5. — And  he  that 
speaketh  uprightly  is  loved.  For  this  u.-^e 
of  the  plur.  masc.  of  Ip"''.  upright,  which  is 
therefore  "upright  things,  uprightness,"  comp. 
Dan.  xi.  17  ;  also  Job  iv.  2-3. — The  verb  ^HN' 
is  either  to  be  taken  with  an  indefinite  subject, 
"  him  one  loveth,"  i.e.,  he  is  loved  (Umbreit. 
Elsteb,  etc.),  or  distributively,  "  him  he  loveth," 
i.  c,  whoever  is  king  for  the  time  being. 

Vers.  14,  15.  Verses  in  like  manner  closely 
connected,  and  essentially  expressing  but  one 
tliouglit. — The  -wrath  of  the  king  (is  as) 
messengers  of  death.  This  plural  in  the  pre- 
dicate of  the  sentence  hints  that  when  the  king 
is  enraged  manifold  means  and  instruments 
stand  at  his  command  for  the  immediate  de- 
struction of  the  object  of  his  wrath.  Remember 
the  despotism  and  the  capricious  arbitrariness 
of  Oriental  sovereigns,  and  compare  xix.  12;  xx. 
2;  Eceles.  viii.  3,  4. — In  the  light  of  the 
King's  countenance  is  life.  The  "  friendly 
countenance,"  lit.  "light  of  the  countenance," 
as  in  Ps.  iv.  6  (7),  is  contrasted  with  the 
"wrath"  ver.  14,0,  as  also  are  "life"  and 
"deaih." — As  a  cloud  of  the  latter  rain. 
The  harvest  rain  or  latter  rain  (Vulg.,  imber  sf- 
rolinux)  is  a  rain  falling  shortly  before  the  har- 
vest, in  March  or  April,  whose  timely  and  abun- 
dant occurrence  is  indispensable  to  the  success 
of  Eastern  harvests,  especially  so  in  Palestine  ; 
comp.  xi.  14;  Jer.  iii.  3;  v.  24 ;  and  particu- 
larly Job  xxix.  23,  24,  which  latter  passage  is 
here  a  general  par.allel.  [See  Thomson's  L'liid 
and  Book;  I.  130,  II.  66]. 

Vers.  16-26.  Of  God's  righteous  admiiiislra- 
tion  in  respect  to  the  wise  and  the  foolish. — To 
gain  wisdom  —  how  much  better  is  it 
than  gold,  i.  e.,  than  the  acquisition  of  gold; 
compare,  for  an  example  of  this  abbreviated  com- 
parison (eomparalio  decurtala)  Job  xxviii  8;  Ps. 
iv.  7  (8),  etc.  For  the  general  sentiment  of  the 
ver.  compare  iii.  14;   viii.  10,  11,  19. 

Ver.  17.  The  path  (the  raised,  well-graded  road 
n7Dp)  of  the  upright  departeth  from  evil, 
lit-  "IS  abiding  far  (to  abide  far)  from  evil,"  as 
in  ver.  6;  comp.  also  x.  17;  xi.  5,  20. — Hitziq 
expands  tlie  verse  by  four  clauses  which  he  in- 
troduces from  the  LXX,  and  in  such  an  order 
tliat  the  second  clause  of  the  Masoretic  text  is 
separated  from  the  first  by  three  of  the  inserted 
clauses,  and  a  sixth  is  appended  as  a  final  clause. 


156 


THE  PROVEKBS  OF  SOLOMON. 


Yet  he  fails  to  give  salisfaetory  proof  that  this 
expanded  form  was  the  original,  three  verses  be- 
ing now  represented  by  one. 

Ver.  18.  Comp.    xv.   25,   33. — The  word  here 

rendered  "fall"  (ji^E'.?.  tottering,  downfall) 
is  used  only  in  this  passage  in  the  Old  Testa- 
ment.— With  respect  lo  the  sentiment  of  the  ver. 
compare  also  the  Arabic  proverb,  '■  The  nose  is 
in  the  heavens,  the  seat  in  the  mire  "  {Nasiis  in 
ccelo  est,  nates  infimo),  and  the  expression  of  Ho- 
race "...  feriuntque  summos  fulgura  monies 
(Odes,  II.  10:  11,12). 

[ And  ever,  where 

The  mountain's  summit  points  in  air, 
Do  bolted  lightnings  flash." 

— Theo.  Marti.n'b  Translation.] 

Ver.  19.  Better  is  it  to  live  humbly  -with 
the  lov7ly.  U"'y^_  (with  which  reading  of  the 
K'ihibh  the  LXX  agrees,  while  the  K'ri  reads 
D'IJi'  )  describes  those  who  are  bowed  down  by 
troubles,  the  sufferers,  the  lowly ;  comp.  Zech. 
ix.  9. 

Ver.  20.  He  that  giveth  heed  to  the  v^ord 
findeth  good,  i.  <■.,  naturally,  to  the  word  of 
God,  the  word  par  excellence ;  comp.  xiii.  13. — 
\Yith  the  expression  "findeth  good,  or  prosper- 
ity," comp.  xvii.  20;  xix.  8.  "  Blessed  is  he  !  ' 
(Vltys)    comp.  xiv.  21. 

Ver.  21.  The  -wise  in  heart  shall  be  call- 
ed prudent,  unJerstandiug,  knowing,  a  pos- 
sessor of  T\y2,  discernment.  Comp.  xiv.  33. 
— And  grace  on  the  lips  (lit.  "of  lips")  in- 
creaseth  learning,  !.  e..  secures  for  learning  an 
easy  access  in  ever  widening  circles,  comp.  23, 
b.  The  "  grace  "  or  literally  the  "sweetness" 
of  the  lips  is  here  represented  as  a  necessary  at- 
tendant and  helper  of  wisdom,  as  in  chap.  xv.  2. 

Vers.  22.  A  fountain  of  life  is  under, 
standing  to  him  that  hath  it,  lit.  "is  tlie 
wisdom  of  its  possessor."  The  thouglit  is  here 
in  the  first  instance  unquestionably  of  the  bless- 
ing which  comes  directly  to  the  possessor  from 
his  wisdom,  and  not  of  its  life-dispensing,  life- 
promoting  influence  on  others,  as  BEitTHE.tu 
thinks.  For  this  figure  of  a  "  fountain  of  life  " 
compare  x.  11;  xiii.  14;  xiv.  27. — But  the 
correction  of  fools  is  folly.  The  subject, 
according  to  the  antithetic  parallelism,  is  "fol- 
ly," as  "  wisdom  "  is  in  clause  a.  The  meaning 
can  be  no  other  than  this;  the  folly  of  fools  is 
for  thetn  a  source  of  all  possible  disadvantages 
and  adversities ;  the  lack  of  reason  is  its  own  pu- 
nishment (comp.  HiTZiG  on  this  passage).  [So 
N.  and  W.,  while  H.,  M.,  and  S.  give  to  1D10 
its  active  meaning,  "the  instruction  of  fools," 
i.  e.,  that  which  they  give,  "is  folly." — A.]. 

Ver.  28.  Comp.  remarks  on  ver.  21. — And 
increaseth  learning  upon  his  lips.  "Upon 
Ills  lips,"  so  far  fortli  as  tlie  word  that  comes 
from  the  heart  rests  on  the  lips,  comp.  ver.  27; 
Ps  xvi.  4  :  and  also  the  expression  "  on  the 
tongue,"  Ps.  XV.  3  [where  the  original  expresses 
morethan  mere  instrumentality  (kvVA  the  tongue) ; 
"  who  beareth  not  slander  on  his  tongue  "  (Hdp- 
ri;i.D,  on  tlie  passage),  etc. — A.]. 

Ver.  24.  As  honey  of  the  comb  are 
pleasant  "words,  lit.  "words  of  loveliness,"  as 
in  XV.  20. — For  a  like    reference  to  the  "  honey- 


comb "  see  Ps.  xix.  10  (11). — S'weet  to  the 
soul.  The  adj.  pWD,  for  which  we  might  ex- 
pect the  plural  is  to  be  regarded  as  a  neuter 
used  substantively  ;  something  sweet,  sweetness  ; 
comp.  Ezek.  iii.  3,  and  also  ver.  2  above. 

Ver.  2-5.  Literally  identical  with  xiv.  12: — 
stricken  out  by  Hitzig  from  the  passage  before 
us,  because  it  is  superfluous  in  the  group  (vers. 
22-30)  assumed  to  consist  of  eight   only  ('!). — 

Vers.  26.  The  spirit  of  the  laborer  labo- 
reth  for  him,  ;.  e.,  supports  him  in  his  labor, 
impels  him  to  greater  perseverance  and  exertion 
to  gain  his  daily  bread.  [Zocklek  renders  "the 
hunger,"  etc.  So  Kamphausen.  This  seems  to 
us  unnecessary.  MJ  is  often  the  animal  soul 
or  spirit  as  distinguished  from  the  higher  intel- 
lectual, moral  and  religious  nature.  It  is  this 
spirit  that  feels  the  pressure  of  life's  necessities, 
and  impels  to  effort  for  their  relief:  comp.  x. 
3,  etc. — A.]. — For  bis  mouth  urgetb  him  on, 
t.  e.,  as  it  longs  for  food.      This  verb   (construed 

with  7J?  and  the  accus.  of  the  person)  denotes, 
according  to  Arabic  analogies  "  to  heap  a  load  or 
burden  on  one "  (comp.  'l^X,  a  weight,  bur- 
den. Job  xxxiii.  7)  [E.  V.  "be  heavy  upon 
thee"]  :  and  here  specifically,  to  bind  one.  to 
drive  and  force  him  to  do  something"  (Vulg., 
compulit). — With  the  general  sentiment  compare 
Eccles.  vi.  7. 

5.  Vers.  27-33.  A  new  delineation  of  God's 
justice  in  punishing  the  wicked  and  rewarding 
the  pious.  Vers.  27-30  form  here  one  connected 
description  of  the  ungodly,  nefarious  conduct  of 
the  evil  men  on  whom  God's  judgment  falls. 
Vers.  31,  32  contrast  with  these  wicked  men  the 
upright  and  the  gentle  in  spirit  as  the  only  hap- 
py men;  ver.  33  is  a  gener.al  conclusion  point- 
ing us  back  to  the  beginning  of  the  chapter. 

Ver.  27.  A  vrorthless  man  ("man  of  Beli- 
al ")  searcheth  after  evil,  literally  "  diggeth 
evil,  shovels  out  evil  for  himself,"  i.  e.,  from  the 
pit  which  he  prepares  for  others,  to  destroy  them 
(comp.  xxvi.  27;  Jer.  xviii.  20  sq.).  For  this 
expression  "man  of  Belial'"  compare  vi.  12. — 
On  his  lips  is  as  it  virere  scorching  fire 
(comp,  ver.  23),  The  words  of  the  worthless 
man  are  here  on  account  of  their  desolating  ef- 
fects, compared  to  a  blazing  or  scorching  fire 
(comp.  Ezek.xxi.  3;  Prov.  xxvi.  23;  Job  xxxi.  12; 
James  iii.  5  sq.). 

Vers,  28.  With  clause  a  compare  vi.  14,  19, — 
And  a  backbiter  separateth  friends,  lit 
"  divideth  off  the  friend.  '  The  singular  is  not 
here  used  collectively,  but  in  a  certain  sense  dis- 
tributively  ;  "  divideth  a  friend  from  his  fellow." 
So  in  xvii.  9;  comp.  xix.  4, — For  the  use  of 
]J^J,  "  backbiter"  comp.  xviii.  8  ;   xxvi.  20,  22. 

Ver.  29.  With  clause  a  compare  iii.  31 :  i.  10 
sq.  With  h  compare  Ps.  xxxvi.  4  (5)  ;  Isa. 
Ixv.  2. —  [RuEETscHi  (as  above  cited,  p.  14.5) 
thinks  these  verses  (27-29)  more  expressive  if 
in  each  the  first  words  are  regarded  as  the  pre- 
dicates, prefixed  for  emphasis  and  stronger  con- 
trast;  "  a  worthless  man  is  he,  etc.  ;"  "a  per- 
verse, contentious  man  is  he,  etc.,"  "  a  backbiter 
is  he,  etc.;"  "a  man  of  violence  is  he,  etc.  .-"  al- 
though he  may  excuse  his  conduct  as  mere  sport. 
-A.]. 


CHj»P.  XVI.  1-33. 


157 


Ver.  30  describes  more  precisely,  by  two  par- 
ticipial clauses  which  belong  to  the  "  man  of 
violence  "  in  ver.  29,  the  way  in  which  this  wick- 
ed man  executes  the  ruin  which  he  devises. — 
Shutting  his  eyes  to  devise  mischief,  lit. 
'•to  meditate  craftiness;"  comp.  ii.  12,  vi.  14. — 
Biting  his  lips.  With  this  description,  "  press- 
in^i' in,  pressing  together  his  lips."  comp.  vi.  13; 
X.  10,  where  this  verb  is  used  of  the  correspond- 
ing action  with  the  eyes. 

Ver.  31.  With  clause  a  comp.  iv.  19  ;  xx.  29 , 
with  b,  iv.  10  sq.,  iii.  2. 

Ver.  32.  With  a  compare  xiv  29. — And  he 
that  ruleth  his  spirit  than  he  that  taketh 
a  city,  n'l  here  not  merely  the  spirit  or  the 
soul,  but  the  temper,  the  passionate  movement 
and  excitement  of  the  spirit.  Comp.  Pirke  Aboth 
cap.  iv.  1,  where  the  question.  Who  is  after  all 
tlie  true  hero  ?  is  answered  by  a  reference  to  the 
proverb  of  Solomon  now  before  us.  The  Lord, 
moreover,  in  Matth.  v.  5,  promises  to  the  meek 
that  they  shall  inherit  the  earth. 

Ver.  33.  The  lot  is  cast  into  the  lap.  Hit. 
zio :  "  In  the  bosom  the  lot  is  shaken,"  a  render- 
ing which  does  indeed  conform  more  closely  to 
the  import  of  p'n,  "  the  bosom  of  the  clothing," 
but  to  us  who  are  not  Orientals  gives  a  meaning 
easily  misunderstood.  For  we  are  wont  to  call 
the  doubled  or  folded  front  of  the  dress  the 
"lap." — But  from  Jehovah  is  (cometh)  all 
its  decision,  the  final  judicial  sense  as  it  were, 
("judgment,"  comp.  Xumb.  xxvii.  21)  in  which 
tile  result  of  the  lot  is  reached.  Comp.  xviii.  18, 
where,  however,  the  discourse  is  specifically  limi- 
ted to  the  settling  of  judicial  disputes  by  lot, 
v/hile  here  attention  is  evidently  directed  to  lots 
in  general  (and  therefore  to  cases  like  Josh.  vii. 
19;  1  Sam.  xiv.  37  sq..  Numb.  xvi.  8;  Ps.  xxii. 
IS  (19),  etc.) 

DOCTRINAL   AND    ETHICAL. 

A  course  of  thought  running  with  any  unity 
through  the  entire  chapter  it  is  here  again  im- 
possible to  detect.  Only  small  groups  of  con- 
nected proverbs  stand  forth  liere  and  there  from 
the  general  level;  e.g.,  vers.  1-3,  vers.  10-1.5, 
vers.  27-.30  (comp.  especially  the  remarks  on 
vers.  27  sq  ).  Hitzig's  endeavor  to  develop 
here  and  in  the  two  following  chapters  [i.  e.,  in 
general  terms  throughout  the  section  xv.  33 — 
xix.  2),  symmetrically  constructed  groups  of 
eight  verses  each,  is  quite  as  unsuccessful  as  his 
similar  assumptions  in  respect  to  the  construc- 
tion of  the  general  division,  chap.  x. — xxii.  16, 
on  definitenumerical  principles  (comp.  above,  re- 
marks on  X.  1  sq.;  and  on  xiii.  1). 

A  decided  pre-eminence  belongs  in  the  chapter, 
as  it  is  now  defined,  to  the  idea  that  God  controls 
the  action  of  man  altogether  according  to  Bis  own  wise 
judgment  and  good  pleasure.  That  "  man  pro- 
poses but  God  disposes," — this  truth  which  sum- 
mons to  humble  confidence  in  God,  and  a  child- 
like and  unconditional  surrender  to  the  fatherly 
guidance  of  the  Lord's  hand,  stands  at  the  head 
of  the  section  as  a  whole  (ver.  1),  with  a  special 
emphasizing  of  the  divine  influence  exerted  over 
the  manner  and  the  results  of  human  speech.  It 
recurs  again  in  vers.  10-15  before  the  connected 


delineation  of  the  authority  of  human  kings,  as 
counterparts  and  representatives  of  the  great 
King  of  heaven  ;  and  here  there  is  special  refe- 
rence not  to  the  speech  but  to  the  action  of  men 
(ver.  9).  Finally  it  forms  the  conclusion  of  tho 
chapter,  and  that  in  the  form  of  a  reference  to 
the  supreme  control  which  God  holds  in  His  hand 
over  the  lot  as  any  where  employed  by  men  (ver. 
33).  It  is  the  doctrine  of  the  divine  government 
of  the  world  (the  gubernatio,  with  its  four  promi- 
nent forms  or  methods,  permissio,  tmpeditio,  direc- 
[  tio  and  determinalio)  ;  or  agiin  the  doctrine  of 
the  divine  co-operation  with  the  free  self-deter- 
mined acts  of  men  (the  concursiis  as  it  exists  tait 
ad  bonas  quam  ad  malas  actumes  homimim  [with 
reference  both  to  the  good  and  to  the  evil  actions 
of  men]),  that  is  asserted  in  these  propositions 
and  developed  in  various  directions.  Especially 
does  the  intermediate  place  which  human  kings 
and  judges  assume  as  representatives  of  the  di- 
vine justice,  and  in  a  certain  sense  prophets  of 
the  divine  will  (ver.  10),  also  as  typically  gods 
on  earth  (ver.  13-15;  comp.  Ps.  Ixxxii.  6),  in 
their  relation  to  the  destiny  of  individual  men, 
stand  out  in  a  significant  prominence ;  it  thus  af- 
fords instructive  premonition  of  the  exhortations 
of  the  New  Testament  to  obedience  to  the  magis- 
trates who  stand  in  God's  place, — such  as  are 
found  in  Matth.  xxii.  21  ;  Rom.  xiii.  1  sq.  ;  1 
Pet.  ii.  17,  etc.  Compare  what  Mel.^nchtho.n 
observes  on  ver.  10  sq.  ;  "These  words  afiirm 
that  the  whole  political  order,  magistrates,  laws, 
distinctions  in  authority,  contracts,  judgments, 
penalties  are  works  ordained  by  the  wisdom  of 
God  within  the  human  race.  Therefore  since 
we  know  that  political  order  is  God's  work,  let 
us  love  it,  and  seek  to  maintain  it  by  our  duty, 
and  in  modesty  obey  it  for  God's  sake,  and  let 
us  render  thanks  to  God  the  preserver,  and  let 
us  know  that  the  madness  of  devils  and  of  men 
who  disturb  the  political  order  is  displeasing 
to  God,  etc." 

Other  ethical  truths  to  which  a  significant  pro- 
minence is  given   are   contained   particularly  in 

Ver.  6.  A  reference  to  the  fear  of  God,  and 
penitent  and  believing  consecration  to  God  as  the 
only  way  to  the  development  of  genuine  fruits  of 
love  and  of  righteousness  (see  notes  on  this  pas- 
sage). 

Ver.  20.  Combined  view  of  the  two  chief  re. 
quisites  to  a  really  devout  life;  1)  obedience  to 
the  word  of  God,  and  2)  inspiring  confidence  in 
God. 

Vers.  21  and  23  (comp.  also  ver.  24).  Tho 
stress  laid  on  the  great  value  of  an  eloquent 
mouth,  as  an  appropriate  organ  for  a  wise  heart 
exercising  itself  in  the  service  of  the  Lord. 

Ver.  32.  Reference  to  gentleness  of  spirit  and 
the  ruling  of  one's  own  passions,  as  the  best  and 
surest  means  to  the  attainment  of  real  power  and 
greatness — an  expressive  Biblical  testimony 
against  all  uncharitable  advancement  of  self  in 
the  way  of  strife,  and  against  the  combative  spi- 
rit of  brawlers  and  duellists. 

[.Vndrew  Fuller:  The  doctrine  of  verse  7 
stands  in  apparent  contradiction  with  2  Tim.  iii. 
12.  The  truth  seems  to  be  that  neither  of  tha 
passages  is  to  be  taken  unii'ersally.  The  peace 
possessed  by  those  who  please  God  does  not  ex- 
tend so  far  as  to  exempt  them  from  having  ene- 


158 


THE  PROVERBS  OF  SOLOMON. 


mies,  and  though  all  godly  men  must  in  some 
form  or  other  be  persecuted,  yet  none  are  perse- 
cuted at  all  times.  The  passage  from  Timothy 
may  therefore  refer  to  the  native  enmity  which 
true  godliness  is  certain  to  excite,  and  the  pro- 
verb to  the  Divine  control  over  it.] 

HOMILETIC    AND   PRACTICAL. 

Homily  on  the  chapter  as  a  whole;  Of  God's 
wise  and  righteous  government  of  the  world,  as 
it  is  exhibited  1)  in  the  life  of  men  in  general 
(1-9)  ;  2)  in  the  action  and  administration  of 
earthly  rulers  (10-15) ;  3)  in  the  endeavors  and 
results  of  human  wisdom  (16-'i6);  4)  in  the 
righteous  retribution  which  awaits  both,  the 
good  and  the  evil  (27-3.3) — Stocker:  On  God's 
gracious  care  for  men.  i )  Proof  that  such  a  pa- 
ternally upholding  and  governing  providence  of 
God  over  men  exists,  a)  in  general  (vers.  1-9); 
6)  through  the  government  of  the  world  in  par- 
ticular (10-15).  2)  The  duties  of  the  pious  in 
recognition  of  this  paternal  providence  and  go- 
vernment of  God  (vers.  10-33). — Wohlf.\rth  : — 
On  the  providence  and  government  of  God,  and 
man's  duty.  Man  proposes,  God  disposes, — 
usually  otherwise  than  we  devise  and  desire,  but 
always  more  gloriously  and  better  than  we  could 
do.  Hence  humility,  prudence  and  trust  in  God 
are  the  chief  duties  of  man  in  return. 

Vers.  1-3.  Melanchthon: — It  is  well  to  con- 
sider that  our  resolves  are  a  different  thing  from 
their  success.  That  we  may  form  successful  and 
salutary  resolutions  we  need  God's  aid  in  two 
forms ;  in  examining  the  different  possible  ways, 
and  then  in  conforming  our  course  to  them  We 
must  therefore  at  all  times  be  of  this  firm  pur- 
pose, to  let  our  whole  life  be  ruled  by  God's  word, 
and  for  all  things  to  invoke  God's  help — Geier 
(on  ver.  1):  Teachers,  preachers  and  rulers 
especially  must  call  earnestly  on  God  for  the 
careful  government  and  sanctiiication  of  their 
tongue,  in  order  that  in  the  fulfilment  whether 
of  their  public  or  their  private  duties  the  right 
word  may  always  stand  at  their  command,  and 
nothing  unseemly  or  injurious  may  escape  them. 
— (On  ver.  8) :  The  duties  of  our  calling  we  must 
indeed  fulfil  with  fidelity  and  diligence,  but  yet 
in  all  patience  await  from  the  Lord  blessing  and 
success. — Berleh.  Bible:  If  one  is  notable  with- 
out God  to  utter  a  word  that  one  has  already 
conceived,  how  much  less  will  one  be  able  to 
bring  any  thing  to  pass  without  God's  aid.  And 
how  much  more  will  this  be  true  within  the 
sphere  of  the  spiritual  life,  since  man  is  wholly 
"insufficient  of  himself  to  tliink  any  thing  as  of 
himself"  (2  Cor.  iii.  5),  but  must  receive  all 
from  the  Lord,  <!^<!.  — [.Vrnot  (on  ver.  2):  The 
human  heart  is  beyond  conception  cunning  in 
making  that  appear  right  which  is  felt  pleasant. 
The  real  motive  power  that  keeps  the  wheels  of 
life  going  round  is  this  :  men  like  the  things 
that  they  do,  and  do  the  things  that  they 
like.] 

Vers.  4-9.  Wiirt.  Bible  (on  ver.  4):  God's  pro- 
vidence extends  over  good  and  wicked  men 
{  Matth.  V.  45) ;  through  His  ordaining  it  comes  to 
pass  that  the  ungodly  are  punished  in  their  time 
and  as  they  deserve. — Von  Geri,.\ch  (on  ver.  4)  : 
The  wicked  man  also  fulfils  God'i  design,  when 


the  day  of  calamity  comes  upon  him  ;  all  without 
exception  must  serve  Him.  —  [Charnock  (on 
ver.  4) :  If  sin  ends  in  any  good,  it  is  only  from 
that  Infinite  transcendency  of  skill  that  can 
bring  good  out  of  evil,  as  well  as  light  out  of 
darkness — Waterland  (on  ver.  4):  God  bridles 
the  wicked  by  laws  and  government  and  by  the 
incessant  labors  of  good  men  ;  and  yet  more  im- 
mediately by  His  secret  power  over  their  hearts 
and  wills,  and  over  all  their  faculties ;  as  well  as 
over  all  occurrences  and  all  second  causes  through 
the  whole  universe ;  and  if  He  still  affords  them 
compass  enough  to  range  in,  yet  notwithstand- 
ing He  rules  over  them  with  so  strong  and 
steady  a  hand,  that  they  cannot  move  a  step  but 
by  His  leave,  nor  do  a  single  act  but  what  shall 
be  turned  to  good  effect. — Beveridge  (on  ver. 
4) :  God  in  His  revelations  hath  told  us  nothing 
of  the  second  causes  which  He  hath  established 
under  Himself  for  the  production  of  ordinary 
effects,  that  we  may  not  perplex  ourselves  about 
them,  but  always  look  up  to  Him  as  the  first 
cause,  as  working  without  them  or  by  them  as  He 
sees  good.  But  He  hath  told  us  plainly  of  the 
final  cause  or  end  of  all  things,  that  we  may  keep 
our  eyes  always  fixed  on  that,  and  accordingly 
strive  all  we  can  to  promote  it. — Bp.  Hall  (on 
ver.  6):  It  is  not  an  outward  sacrifice  that  God 
regards  in  His  remission  of  the  punishment  of 
our  sin;  but  when  He  finds  mercy  to  the  poor, 
and  uprightness  of  heart  towards  Himself  and 
men,  then  He  is  graciously  pleased  to  forbear 
His  judgments ;  inasmuch  as  these  graces,  being 
wrought  in  us  by  His  Spirit,  cannot  but  proceed 
from  a  true  faith  whereby  our  sins  are  purged. 
— Bonah  (on  ver.  6):  Forgiveness,  ascertained 
forgiveness,  conscious  forgiveness,  this  is  the 
beginning  of  all  true  fear.  This  expels  a  world 
of  evil  from  the  human  heart  and  keeps  it  from 
re-entrance  It  works  itself  out  in  such  things 
as  these — obedience,  fellowship,  love,  zeal]. — 
Starke  (on  ver.  Ij) :  Not  of  merit  but  of  grace 
are  the  sins  of  the  penitent  forgiven  for  Christ's 
s.ake.  One  of  the  chief  fruits  of  justification  is. 
however,  the  exhibition  of  fidelity  and  truth  to- 
wards one's  neighbors  (Eph.  ii.  8,  9;  iv.  20). — 
(On  ver.  7):  Think  not  that  thou  wilt  thyself 
subdue  and  overcome  thine  enemies,  but  only 
seek  to  have  God  for  thy  friend  ;  He  can  of  all 
thy  foes  make  thee  friends. — [Bates  (on  ver.  7): 
Many  sins  are  committed  for  the  fear  of  the  an- 
ger of  men,  and  presumption  of  the  mercy  of 
God  ;  but  it  is  often  found  that  a  religious  con- 
stancy gains  more  friends  than  carnal  obsequi- 
ousness.— Trapp  (on  ver.  7)  :  When  God  is  dis- 
pleased, all  His  creatures  are  up  in  arms  to  fetch 
in  His  rebels,  and  to  do  execution.  At  peace 
with  Him,  at  peace  with  ihe  creature  too,  that 
gladly  takes  His  part,  and  is  at  His  beck  and 
check]. — Zelt.neu  (on  ver.  9):  Be  presumptuous 
in  none  of  thy  schemes,  but  thinking  of  thine  own 
weakness  put  as  the  foundation  of  every  under- 
taking "if  the  Lord  will"  (James  iv.  15). — 
[.\rnot  (on  ver.  9) :  The  desires  of  human  hearts 
and  the  efforts  of  human  hands  go  into  the  pro- 
cesses of  providence  and  constitute  the  material 
on  which  the  Almighty  works] 

Vers.  10-15.  Melanchthon;  comp.  Doctri- 
nal and  Ethical  notes. — Starke  (on  ver.  10)-. 
For  the  right  conduct  of  the  office  of  ruler  and 


CHAP.  XVII.  1-28. 


lijy 


judge  it  is  nol  enough  to  understand  well  secu- 
lar laws  and  riglits ;  Divine  wisdom  is  also  abso- 
lutely essential. — (On  ver.  12):  Kings  are  not 
only  not  to  do  evil,  or  to  let  it  be  done  by  others 
with  impunity;  they  are  to  hate  and  abhor  it 
with  all  energy. — Vo.n  Gerl.\ch  (on  ver.  11): 
Weight  and  measure  as  the  invisible  and  spiri- 
tual means  by  which  material  possessions  are 
estimated  and  determined  for  men  according  lo 
their  value,  are  holy  to  tlie  Lord,  a  copy  of  His 
law  in  the  outer  world;  taken  up  by  Himself  into 
His  sanctuary,  and  therefore,  as  His  work,  to  be 
regarded  holy  also  by  men. — (On  ver.  14): 
Seasonable  words  of  a  wise  man  can  easily  avert 
the  wrath  of  kings,  destructive  as  that  is. 
Therefore  let  each  one  mould  himself  into  such  a 
wise  man,  or  find  for  himself  such  a  one. 

Vers.  10-26.  [Cii.\lmers  (on  ver.  17)  :  The 
reflex  influence  of  the  outward  walk  and  way  on 
the  inner  man. — .■Vrnot  (on  ver.  17):  Doctrine, 
although  both  true  and  Divine,  is  for  us  only  a 
shadow,  if  it  be  not  embodied  in  holiness. — -W.^- 
TERLAND  (ou  ver.  18) :  Sliame  and  contempt  the 
end  of  pride,  a)  by  natural  tendency;  6)  because 
of  God's  detestation  and  resolution  to  punish  it. 
— MuFFET  (on  ver.  19) :  It  is  a  pleasant  thing  to 
be  enriched  with  other  men's  goods:  it  is  a 
gainful  thing  to  have  part  of  the  prey:  it  is  a 
glorious  thing  to  divide  the  spoil.  It  is  better  to 
be  injured  than  to  do  injury  ;  it  is  better  to  be 
patient  than  to  be  insolent;  it  is  better  with  the 
afflicted  people  of  God  to  be  bruised  in  heart  and 
low  of  port,  than  (o  enjoy  the  pleasures  or  trea- 
sures of  sin  or  of  this  world  for  a,  season. — 
Trapp  (on  ver.  20) :  He  that,  in  the  use  of  law- 
ful means  resteth  upon  God  for  direction  and 
success,  though  he  fail  of  his  design,  yet  lie 
knows  whom  he  hath  trusted,  and  God  will 
"  know  his  soul  in  adversity  "]. — Geier  (on  ver. 
20) :  In  doubtful  cases  to  hold  fast  to  God's 
word  and  believingly  hope  in  His  help,  ensures 
always  a  good  issue. — Starke  (on  vers.  21,  22): 
Eloquence  combined  with  wisdom  is  to  be  re- 
garded as  an  excellent  gift  of  God,  and  produces 
BO  much  the  more  editication  and  profit. — Lange 
(on  ver.  21):  One  must  first  learn  to  think 
rightly  before  he  can  speak  well. — Von  Geklach 


(on  ver.  26)  ;  Since  that  which  causes  us  labor 
and  trouble  becomes  a  means  of  our  subsistence, 
it  in  turn  helps  us  overcome  labor  and  trouble, 
for  this  very  thing,  by  virtue  of  God's  wise,  re- 
gulating providence,  becomes  for  us  a  spur  to  in- 
dustry.— [Lawso.s  (on  ver.  26) :  Self-love  is  a 
damning  sin  where  it  reigns  as  the  chief  princi- 
ple of  action;  but  the  want  of  self-love  where  it 
is  required  is  no  less  criminal.] 

Vers.  27-3.3.  Starke  (on  vers.  27  sq.):  The 
lack  of  genuine  love  for  one's  neighbor  is  the 
source  of  all  deception,  persecution  and  slander 
of  the  innocent. — Hypocrites  can  indeed  by  nn 
assumed  mien  of  holiness  deceive  men,  but  before 
the  eyes  of  God  all  tliis  is  clear  and  open,  to 
their  shame. — (On  ver.  32)  :  The  greatest  heroes 
and  conquerors  of  the  world  are  often  just  tiie 
most  miserable  slaves  of  their  lusts  — E.  LiiscH 
(on  ver.  31 — see  Sonntagsfeier,  1841,  No.  27): 
Age,  its  burdens,  its  dignities;  means  to  the  at- 
tainment of  a  h.appy  old  age. — Saurin  (Sermon 
on  ver.  32) :  On  true  heroism — what  it  is,  1)  to 
be  ruler  of  one's  spirit;  2)  to  gain  cities  and 
lands. — Von  Gerlach  (on  ver.  33)  :  Chance 
there  is  not,  and  man  can  never  give  more  than 
the  outward  occasion  for  the  decision,  which  lies 
wholly  in  the  hand  of  the  Lord. — [Trapp  (on  ver. 
30)  :  Wicked  men  are  great  students.  .  .  .  Their 
wits  will  better  serve  them  to  find  out  a  hundred 
shifts  or  carnal  arguments  than  to  yield  to  one 
saving  truth,  though  never  so  much  cleared  up 
to  them. — Mhffet  (on  ver.  31):  Commendable 
old  age  leaneth  upon  t\vo  staves — the  one  the  re- 
membrance of  a  life  well  led,  the  other  the  hope 
of  eternal  life. — See  Emmoxs'  Sermon  on  ver. 
31. — J.  Edwaiuis  (on  ver.  321  :  The  strength  of 
the  good  soldier  of  Jesus  Christ  appears  in  no- 
thing more  than  in  steadfastly  maintaining  the 
holy,  calm  meekness,  sweetness  and  benevolence 
of  his  mind,  amidst  all  the  storms,  injurie'?. 
strange  behaviour,  and  surprising  acts  and 
events,  of  this  evil  and  unreasonable  world. — 
Lawson  (on  ver.  32)  :  The  meek  obtain  the  no- 
blest victories  and  enjoy  the  happiest  kind  of 
authority. — South  (on  ver.  33) :  Sermon  on 
"All  contingencies  under  the  direction  of  God  s 
providence."] 


p)  Admonition  to  contentment  and  a  peaceable  disposition. 
Chap.  XVII. 


Better  a  dry  morsel  and  quietness  therewith 

than  a  house  full  of  slain  beasts  with  strife. 

A  wise  servant  shall  have  rule  over  a  degenerate  son, 

and  shall  have  part  of  the  inheritance  among  the  brethren. 

The  fining  pot  is  for  silver,  and  the  furnace  for  gold, 

but  he  that  trieth  hearts  is  Jehovah. 

Wickedness  giveth  heed  to  lying  lips, 

deceit  giveth  ear  to  a  vile  tougue. 


160  THE  PROVERBS  OF  SOLOMON. 

5  He  that  mocketh  the  poor  hath  reproached  his  Maker, 
he  that  rejoiceth  over  a  calamity  shall  not  be  unpunished. 

6  The  crown  of  the  old  is  children's  children, 
the  glory  of  children  is  their  parents. 

7  High  speech  doth  not  become  the  fool, 
how  much  less  do  lying  lips  the  noble! 

8  As  a  precious  stone  is  a  gift  in  the  eyes  of  him  that  receiveth  it, 
whithersoever  it  turneth  it  maketh  prosperous. 

9  He  that  covereth  trangression  seeketh  after  love ; 
but  he  that  repeateth  a  matter  estrangeth  friends. 

10  A  reproof  sinketh  3eeper  into  a  wise  man 
than  to  chastise  a  fool  an  hundred  times. 

11  The  rebellious  seeketh  only  evil, 

and  a  cruel  messenger  shall  be  sent  after  him. 

12  Meet  a  bear  robbed  of  her  whelps, 
and  not  a  fool  in  his  folly. 

13  He  that  returneth  evil  for  good, 
from  his  house  evil  shall  not  depart. 

14;  As  a  breaking  forth  of  waters  is  the  beginning  of  strife  ; 
before  the  strife  poureth  forth,  cease ! 

15  He  that  acquitteth  the  wicked  and  he  that  condemneth  the  just, 
an  abomination  to  Jehovah  are  they  both. 

16  Why  this  price  in  the  hand  of  a  fool  ? 

(It  is)  to  get  wisdom,  and  he  hath  no  heart  to  it. 

17  At  all  times  the  friend  loveth, 

but  the  brother  is  born  of  adversity. 

18  A  man  void  of  understanding  is  he  who  striketh  hands, 
who  becometh  surety  in  the  presence  of  his  friend. 

19  He  loveth  sin  that  loveth  strife, 

and  lie  that  buildeth  high  his  doors  seeketh  destruction. 

20  He  that  is  of  a  false  heart  tindeth  no  good, 

he  that  goeth  astray  with  his  tongue  falleth  into  evil. 

21  He  that  begetteth  a  fool  doeth  it  to  his  sorrow, 
and  the  father  of  a  foul  hath  no  joy. 

22  A  joyous  heart  promoteth  health, 
but  a  broken  spirit  drieth  the  bones. 

23  A  gift  from  the  bosom  a  wicked  man  wiU  receive 
to  pervert  the  ways  of  justice. 

24  Before  the  face  of  the  wise  is  wisdom, 

but  the  fool's  eyes  are  in  the  ends  of  the  earth. 

25  A  grief  to  his  father  is  a  foolish  son, 
and  a  trouble  to  her  that  bare  him. 

26  Also  to  punish  the  righteous  is  not  good, 
to  smite  the  noble  contrary  to  right. 

27  He  that  spareth  his  words  hath  knowledge, 

and  he  that  is  quiet  in  temper  is  a  man  of  understanding. 

28  Even  a  fool  who  keepeth  silence  will  be  counted  wise, 
and  he  that  shutteth  his  lips  is  wise. 

GRAMMATICAL    AND   CRITICAL. 

Ver.  4. — J?^n  is  probably  not  a  Hiph.  part.:  "a  wicked  man,"  but  an  abstract  substantive,  as  the  parallel  term  "^pE? 
intlicates  (EwALI),  IIitzig);  and  riD  stands,  according  to  the  parallel  3*tVpO  for  TTX'^-  [BiiTT.  insists  upon  regarding 
the  form  as  a  Iliph.  part,  masc,  distinguished  by  the  vocalization  from  U13  "friend"  (see  §21121,  A ;  764,  c) ;  Fderst 
gives  to  the  full  form  J?'^0,  which  never  occurs,  but  is  assumed  as  the  singular  of  D*'.J^*^D,  the  active  signification  "  male- 
fwu$"  evil  doer,  but  maintains  that  J?*1D.  which  occurs  only  here  except  with  a  pausai  modification,  has  naturally  thu 
neuter  abstract  meaning.    See  also  Greev,  §  140,  5. — A.] 

Ver.  10. — From   the   infin.  DISH   there  is  easily  supplied   as  an  object  713*3. — i"\nn  is   the   Imp  *rf.  of  the   verb 

nnj,  to  descend,  to  penetrate  (comp.  la.  xxx.  30) :  the  form  without  abbreviatiou  would,  according  to  Pa.  xxxviii.  3,  have 


CHAP.  XVII.  1-28. 


161 


l)"ea  nnjri-     [SoBott.  who  also  defends  the  position  of  the  accent  on  the  ground  of  emphasis  (^497,  3),  and  criticizes, 
1>  >th   on    the   ground    of  specific    form    and    general     construction,    Fuerst's    assigning  it   as   on    apoc.    Imperf.    to 

n.-in--A.j 

T    T 

Ver  11.— That  _J?*1    is   the  subject  of  the   clause,  and  not    possibly   ''10,  as   the    Syr.,   Chald.,    UMBREIT,    Ewu-D, 

tt"..,  maintain,  appears  from  the  position  of  ^X    before  the  btter  word,  and  also  from  the  unquestionable  reference  of 

tlie    13    in  the  2d  clause  to  J?T    as  a  masculine  substantive.   [RuEETScai  (as  above,  p.  146)  replies  that    *!|X    may  as  well 

throw  its  emphasis  on  an  entire  proposition  as  on  a  single  word  (see  Nordheimer,  §  1072,  4)  and  that    13    refers  to    ^"^D 

the  subject  of  the  proposition,  which  is  an  abstract  in  tlie  sense  of  u  concrete.     Versions  and  interpreters  are  very  equally 
divided;  with  our  author  enipha.3i2ing    """lO    as  object,  "  only  rebellion,  nothing  but  rebellion,"  are  the  E.  V.,   V.  Ess, 

Bertheap,  K.,  S.  ;  with  Rueetschi  are  De  W.,  M.,  N.,  and  substantially  H.  and  W.    "We  render  with  the  latter  in  opposi- 
tion to  ZocKLER's  view. — A.]. 

Ver.  13.  The  K'thibh   ty^DjI'ftO    is  to  be  retained,  since  the  Hiphil    tl'^OH    baa  in  Ps.  Iv.  12  also  the  intransitiva 
■    T 
meaning  "depart.^ 

Vers.  I'X  .Vkbn  Ezra,  Qeier,  ScnnLTENS,  etc.,  take  the  expression  "to  make  high  the  door,  or  gate,"  as  meaning  "to 
open  wide  the  mouth,  to  utter  a  vehement   outcry"    (nni3   ifeing  taken  as  equivalent  to    713,    as  oifiwrn  is  to  us  ;  comp. 

Ps.cxli.  3  ;  Eccles.  xii.  4).    But  the  idea  would  then  be  very  obscurely  expressed,  and  instead  of  rT'S.iD    we  should  expect 

Vers.  22.  nni    is  not  equivalent  to    711 J    or    TT'li,    "body,"  (Chald.,  Syr.,  Berthead,  e(c.)  but  is  to  be  derived  from 
T  ■■  T"  1  ■  ; 

tlie  radical    T}TM,    Uos.  v.  13, — and  therefore   means  "healing,  recovery"  (HlTZlo,  "the  closing  up   of  a  wound"  7) 

TT 

[FUBRST  prefers  the  rendering  of  the  Targ.,  Syr.,  etc.  ;  Gesen.  that  adopted  by  the  author. — .4.]. 

Ver.  27.  Tlie  rendering  which  we  give  conforms  to  the  K'tliibh,  n-ll    Ipl,    to  substitute  for  which  with  the   K'rt 

(which  is  followed  by  the  Vulg.,  Luther,  ete.)   nil    Ip"*'    "  of  a  noble  spirit,"  seems  here  less  appropriate.    [The  LXX 


follow  the  K'thifih]. 


EXEGETICAL. 

1.  Vers.  1-9.  Admonitions  to  contentment  and 
a  wise  moderation  in  earthly  possessions,  ami  in 
the  use  of  the  (ongue. — Better  a  dry  morsel 
and  quietness  therevT'ith.  "A  dry  piece  of 
bread,"  without  wine,  without  even  vinegar 
(Ruth  ii.  14)  or  water  with  it  (1  Sam.  xxv.  11). 
The  thing  contrasted  with  it  is  DTIDI,  not  "sac- 
rificial banquets"  (Umbreit,  Elster,  [Fuerst]), 
but  animals  slaughtered  for  sacrifice,  as  consti- 
tuting the  chief  element  in  a  rich,  sumptuous 
meal:  comp.  chap.  ix.  2;  Gen.  xliii.  16.  For 
the  general  meaning  compare  xv.  IG,  17;  xvi.  8. 

Ver.  2.  A  wise  servant  (comp.  xiv.  3.5) 
shall  have  rule  over  a  degenerate  son, 
lit.,  -'a  bad,  unprofitable  son,"  who  becomes 
impoverished  and  even  a  slave,  because  he  has 
squandered  his  means,  etc. — Among  the  bre- 
thren shall  he  divide  the  inheritance,  i.  e. 
among  brethren  who  are  sons  of  the  testator, 
while  he  himself  who  inherits  with  them,  is  not 
a  son  but  only  a  servant.  Comp.  Abraham's 
apprehension  in  regard  to  his  servant  Eliezer, 
Gen.  XV.  3  sq.  With  this  expression  ''in  the 
midst  of  the  brethren"  compare  a  similar  one  in 
Ho3.  xiii.  15. — Ver.  3.  With  clause  a  compare 
xxvii.  21  a  (which  is  literally  identical) :  with  b 
compare  xv.  11;   xvi.  2;  xxi.  2;  xxiv.  12. 

Ver.  4.  Wickedness  giveth  heed  to 
lying  lips.  See  critical  notes.  The  meaning 
is  plainly  this:  ".\  wicked  heart,  inwardly  cor- 
rupt, gladly  attends  to  lying  talk  ;  and  deceit  " — 
so  clause  b  asserts  in  addition — )'.  e.  a  heart  full 
of  inward  insincerity  and  hypocrisy,  a  hypocri- 
tical man  given  to  lying  (abstract  for  concrete), 
"  hearkens  to  a  perverse  tongue,"  i.  e.  finds 
pleasure  in  wicked  discourse,  which  supplies 
words  to  its  own  base  thoughts,  and  develops 
them  into  definite  evil  propositions  and  designs. 

Ver.  5.  With  a  compare  xiv.  31. — He  that 
rejoiceth  over  a  calamity  shall  not  be 
unpunished  (comp.  xi.  21;  xvi.  5).  "  Sud- 
U 


den  misfortune,"  according  to  clause  a  probably 
sudden  poverty.  Comp.  Job  xxxi.  29,  a  similar 
utterance  regarding  the  penal  desert  of  an  un- 
charitable delight  in  calamity. 

Ver.  6.  With  clause  a  comp.  Ps.  cxxvii.  5. — 
The  glory  of  children  is  their  fathers.  As 
the  pride  and  honor  of  the  grivy-headed  is  the 
family  circle  that  surrounds  them,  or  the  advanc- 
ing series  of  their  children,  grandchildren,  etc., 
so  "  on  their  part  children,  so  long  as  they  are 
not  also  parents,  can  only  reach  b.ackward  ;  and 
with  the  genealogy,  the  farther  b.aok  it  reaches, 
the  honor  of  the  family  increases"  (Hitzig). 

Ver.  7.  High  speech  doth  not  become 
the  fool.  "  A  lip  of  excess,  of  prominence  " 
plainly  denotes  an  assuming,  imperious  style  of 
speech, —  not  the  "elevated,  or  soaring,"  as 
EwALD,  Elster,  Umbreit  claim;  for  the  paral- 
lel "lip  of  deceit"  in  clause  b  indicates  its  sin- 
ful character. — How  much  less  do  lying 
lips  the  noble?  "The  noble,"  the  spirit  of 
lotty  dispositions  (comp.  ver.  2tj), — to  whom 
deceitfulness,  and  crafty,  sly  artifices  of  speech 
are  less  becoming  than  to  any  other  man, — stands 
contrasted  with  the  "  fool  "  just  as  in  Isa.  xxxii. 
5  sq. 

Ver.  8.  As  a  precious  stone  is  a  gift  in 
the  eyes  of  him  that  receiveth  it.  Lit., 
"a  stone  of  loveliness,"  a  costly  stone,  gemma 
ffratis.^ima  [Vn\g.)  ;  comp.  i.  9. — The  "master" 
of  the  gift  is  here  evidently  not  its  giver  (Elster, 
comp.  Luther,  and  many  of  the  older  exposi- 
tors), but  he  that  receives  it,  he  who  is  won  by 
it;  and  the  "gift"  is  here  to  be  taken  not  in 
the  bad  sense,  of  bribery  (as  below  in  ver.  23), 
but  rather  of  lawful  presents;  comp.  xviii.  IG. — 
Whithersoever  it  turneth  it  maketh  pros- 
perous; i.  e.  to  whomsoever  it  may  come  it  will 
have  a  good  result  and  secure  for  its  giver  sup- 
porters and  friends.  The  expression  conforms 
to  the  idea  of  the  "precious  stone  "  in  clause  a 
(although  it  is  not  the  jewel,  but  the  gift  that  ia 
subject  of  the  verb  "turneth").  For  a  really 
beautiful  and  well-cut  stone  sparkles,  whichever 


162 


THE  PROVERBS  OF  SOLOMON. 


way  one  may  turn  it,  and  from  whichever  side 
one  may  view  it  ;  just  so  is  it  with  the  good 
result  of  a  well-directed  generosity,  by  which 
the  hearts  of  all  are  necessarily  won.  A  truth 
which  naturally  is  to  be  taken  quite  in  a  relative 
and  conditional  sense. 

Ver.  9.  He  that  covereth  transgression 
seeketh  after  love,  /.  e.  not  "seeks  to  gain 
the  love  of  others  "  but  "  seeks  to  exercise  love, 
a  truly  charitable  spirit"  (so  HiTzio  with  un- 
doubted correctness,  in  opposition  to  Beetheau). 
[Bridges  and  M.  also  take  this  view,  which 
commends  itself  both  as  the  deepest  and  the 
most  disinterested  representation. — A.].  For 
the  "covering  transgression"  comp.  x.  12,  and 
the  remarks  on  the  passage. — But  he  that 
repeateth  a  matter  separateth  friends  (see 
xvi.  28).  "Repeateth  a  matter"  O^n^  TiVV) 
is  not  "  to  return  with  remarks"  or  "  with  a 
word"  [)'.  e.  to  repeal]  (Ewald,  Bertheau, 
Elster,  Fuebst,  etc.),  but  "to  come  back  with 
a  matter,"  [Gesen.]  i.  e.  to  be  continually  re- 
verting to  something,  repeatedly  to  bring  it  up 
and  show  it  forth,  instead  of  letting  it  alone  and 
covering  it  with  the  mantle  of  charity.  This 
expression  is  different  both  from  the  Latin,  "  ad 
alius  deferre,  demintiare  "  (Winer)  and  also  from 
the  Greek  Snutpovv  Xbyov.  Comp.  furthermore 
Ecolesiast.  six.  6-10. 

2.  Vers.  10-20.  Admonitions  to  a  peaceable 
spirit;  warnings  against  a  contentious  and  un- 
cliaritable  di.«position. — A  reproof  sinketh 
deeper  into  a  -wise  man  than  a  hundred 
stripes  into  a  fool,  (comp.  Deut.  xxv.  3) ; 
lit,  "than  to  smite  the  fool  with  a  hundred." 
With  the  meaning  of  the  verse  compare  Sal- 
lust's  Jugurlha,  c.  11:  aliius  in  pectus  descendd, 
and  the  common  phrase  "to  make  a  deeper  im- 
pression." 

Ver.  11.  Clause  a,  see  critical  notes  for  the 
reasons  for  our  ileparture  from  Zockler's  ren- 
dering.— And  a  cruel  messenger  shall  be 
sent  after  him,  i.  e.  by  God,  against  whom  we 
are  to  regard  the  "rebellion"  mentioned  in 
clause  a  as  directed.  So  the  LXX  and  Vulg. 
rendered  in  their  day,  and  among  recent  inter- 
preters Bertueau,  e.  g. ;  for  to  think  of  a  mere 
imman  messenger,  as  in  xvi.  14,  is  forbidden  by 
the  analogy  of  passages  like  Ps.  xxxv.  5,  6; 
Ixxviii.  49;  IliTzia's  rendering,  however,  "and 
a  cruel  angel  (a  wild  demon  of  passion,  as  it 
were),  is  let  loose  within  him,"  is  altogether 
artificial,  and  rests  upon  modern  conceptions 
t  liat  are  quite  foreign  to  the  Old  Testament ;  be- 
sides we  ought  probably  to  have  found  13"^P3 
"  in  the  midst  of  him,"  instead  of  13. 

Ver.  12.  Meet  a  bear  robbed  of  her 
vrhelps.  The  Iniin.  abs.  here  stands  for  the 
Imprr  or  .lussive;  comp.  Gen.  xvii.  10;  Deut. 
i.  IG;  Jer.  ii.  2,  etc.  For  the  use  of  the  epicene 
21  for  the  she-bear  comp.  IIos.  xiii.  8;  2  S.am. 
xvii.  8. — The  "fool  in  his  folly"  is  naturally  a 
fool  who  is  peculiarly  malignant,  one  who  is  in 
a  very  paroxysm  of  folly,  and  whose  raving  is 
more  dangerous  than  the  madness  of  a  wild 
beast.  Comp.  Schiller  :  "  Gcfdhrlich  ists  dm 
Leuzuwecken,"  etc.  ['Tis  perilous  to  wake  the 
lion]. 

Ver.  1.3.   With  clause  a   compare  1  Sam.  xxv. 


21  ;  with  A,  2  Sam.  iii.  29.— "  Evil "  here  in  tba 
sense  of  misfortune,  the  penalty  for  acts  of  in- 
justice done  the  good. 

Ver.  14.  As  a  breaking  forth  of  craters 
is  the  beginning  of  strife  [Zockler:  "he 
letteth  fortli  waters,"  etc.  Z.  also  conceives  of 
the  latter  part  of  the  clause  as  meaning  literallv 
"who  (lets  loose)  the  beginning  of  strife;"  in 
his  view  the  participle  is  to  be  repeated  before 
the  word  O'tyXT   "beginning."     The  use  of  the 

verb  "1103  in  the  sense  of  "send  forth,  bring 
out"  is  confirmed  by  the  Targum  on  Ex.  xxi.  2<). 
The  participle  cannot,  however,  in  Z.'s  view,  be 
taken  here  in  a  neuter  sense,  as  Ewald  maintains 
(so  Umbreit).  Fuerst  maintains  the  view  of 
E.  and  U.  and  cites  analogous  forms  of  verbal 
nouns.  We  adopt  it  as  justified  by  verbal  ana- 
logies and  simplifying  the  construction. — A.] 
Luther  expresses  the  substantial  idea  thus: 
"  He  who  begins  strife  is  like  him  that  tears 
away  the  dam  from  the  waters  " — Before  the 
strife   poureth   forth,  cease!     The  meaning 

of  the  verb  i'v^nn  which  is  best  attested  is  here, 
as  in  xviii.  1  ;  xx.  3,  "to  roll  forth."  Here,  as 
in  verse  8,  the  figurative  conception  employed 
in  clause  a  influences  the  selection  of  the  verb 
in  b.  The  strife  is  conceived  of  as  a  flood  whieli 
after  its  release  rolls  on  irresistibly.  Umureit. 
Elster,  etc.,  following  the  Chald.  and  Arabic, 
explain  "before  the  strife  becomes  warm;" 
Hitziq  (and  Ewald  also)  "before  the  strife 
shows  its  teeth."  As  though  an  altogether  new 
figure  could  be  so  suddenly  introduced  here, 
whether  it  be  that  of  a  tire  blazing  up,  or  that 
of  a  lion  showing  his  teeth!  [As  the  wonl 
occurs  but  three  times,  and  the  cognate  roots  in 
the  Hebrew  and  its  sister  languages  are  not 
decisive,  the  moral  argument  may  well  turn  the 
scale ;  and  this  certainly  favors  the  view  in 
which  Z.  has  the  concurrence  of  Fuerst,  Ber- 
theau, Stuart,  etc. — .\.] 

Ver.  1.5.  Comp.  xxiv.  24;  Isa.  v.  23.— An 
abomination  to  Jehovah  are  they  both ; 
lit.,  "an  abhorrence  of  Jehovah  are  also  they 
two;"  comp.  2  Sam.  xix.  31,  where  DJ,  also,  ex- 
presses as  it  does  here  the  associating  of  a  sec- 
ond with  the  one. 

Ver.  16.  'Why  this  price  in  the  hand  of 
a  fool,  etc.  [Wiiile  there  is  no  essential  dis- 
agreement among  expositors  in  regard  to  the 
general  meaning  of  the  verse,  they  are  divided 
as  to  the  punctuation  and  the  mutual  relation  of 
the  clauses.  The  Hebrew  points  arc  not  deci- 
sive. Z.  agrees  with  the  Vulg.,  E.  V.,  H.,  S., 
etc.  in  making  the  sentence  one  complex  inter- 
rogative sentence.  Ue  Dieu,  Schultens,  Van 
Ess,  Be  Wette,  Notes,  etc.,  make  two  interroga- 
tive clauses,  followed  by  one  affirmation.  We 
have  chosen  the  more  equal  division  of  the  LXX. 
— A.]  The  getting  or  buying  of  wisdom  is  by 
no  means  a  thing  absolutely  imfiossible,  as  ap- 
pears from  chap.  iv.  5,  where  express  admoni- 
tion is  given  to  do  this.  But  for  earthly  gold,  for 
a  price,  it  is  not  for  sale,  and  especially  not  for 
the  fool,  who  has  no  understanding.  For  the  last 
clause,  "  and  heart,  understanding,  is  not,  does 
not  exist,"  compare  the  substantially  equivalent 
expression  in  Ps.  xxxii.  9;  also  Jer.  v.  21,  etc. 


CHAP.  XVII.  1-28. 


163 


Ver.  17.  Comp.are  xviii.  24;  also  Ecclesiast 
xii.  7. — But  the  brother  is  born  of  ad- 
versity. The  ideas  '•  Iriend"  and  "brolhei' " 
are  related  the  one  as  the  climax  of  the  other. 
The  "friend,"  the  companion  with  whom  one 
preserves  a  friendly  intercourse  cherishes  a  con- 
stant good-will  toward  his  comrade;  but  it  is 
only  necessity  that  develops  him  further  into  a 
"  brother,"  as  it  gives  the  opportunity  to  attest 
bis  loving  disposition  b}'  offerings  of  love,  such 
as  in  truth  only  one  brother  makes  for  another. 
Comp.  Ennius,  in  Cic.  Liel.  c.  17:  Amicus  cerlus 
in  re  incerta  cernitur ;  and  also  the  Arabic  pro- 
verb (Sent.  63  in  Erpenius  Gramm.) :  "The 
friend  one  finds  out  not   till   one  needs  him." — 

niV  "he  is  born,"  as  a  new  being,  into  the  new 
conditions  of  the  actual,  brotherly  relation. 
mS7  must  here  mean  "of  adversity"  (Hitzio, 
K.),  not  "in  adversity"  (Umbkeit,  N.),  or  "for 
adversity"  (Ew.\ld,  Beetheau,  Elster,  De  W., 
S.,  M.,  etc.).     [The  grammatical  justification  of 

Z.'s  view  is  found  mainly  in  the  fact  that  7 
is  ordinarily  used  when  in  a  passive  construction 
the  efficient  cause  is  to  be  expressed :  see  Gesen. 
Lekn/eb.  §  221,  Rod,  Gesen.  Ileh.  Gram.  §  140. 
2.  Of  course  it  m.iy  also  denote  the  final  cause. 
— A.] — For  ver.  18  compare  vi.  1-5;  xi.  15. 

Ver.  19.  With  clause  a  compare  James  i.  20; 
with  b,  Prov.  xvi.  18. — 'Who  buildeth  high 
his  doors;  i.  e.  seeks  to  transform  his  simple 
residence  into  a  proud  and  splendid  edifice,  luit 
by  that  very  process  only  hastens  its  "  destruc- 
tion "  (lit.,  "shattering,  downfall,"  comp.  the 
similar  term  in  x.  14,  etc.).  [Sh.^rpe's  Tezts  of 
Bible  explained,  etc. :  "Private  houses  were  some- 
times built  ostentatiously  with  a  lofty  gateway 
which  would  naturally  breed  jealousy  in  the 
neighbors,  and  invite  the  visits  of  the  tax- 
gatherer;  and  in  a  time  when  law  was  weak 
and  property  very  unsafe,  might  easily  lead  to 
the  ruin  of  its  owner." — .\.]  The  sentiment  is 
therefore  directed  against  pricle  as  the  chief 
source  of  a  quarrelsome  spirit,  and  the  most 
common  cause  of  ruinous  contention. 

Ver.  20.  With  clause  a  compare  xi.  20 ;  xvi. 
20. — He  that  Tvandereth  with  his  tongue, 
i.  e.  speaks  now  this  way,  now  that;  therefore 
has  a  deceitful  tongue,  "a  wayward  tongue," 
X.  31  (comp.  viii.  13). — Falleth  into  evil ; 
see  xiii.  17.  Observe  the  climax  existing  in  the 
negative  expression  "no  good "  in  a,  and  this 
"  evil." 

3.  Vers.  21-28.  Proverbs  of  various  content, 
directed  especially  against  want  of  sense,  and 
loquacity. — He  that  begetteth  a  fool  doeth 
it  to  his  ov7n  sorrowr.  Comp.  x.  1;  xviii.  13 ; 
and  the  converse  of  the  thought  here  presented, 
chap,  xxiii.  24  ;   also  xv.  20. 

Ver.  22.  A  joyous  heart  promoteth 
health.  See  critical  note.  For  the  sentiment 
comp.  XV.  13;   with  clause  b  in  particular,  iii.  8. 

Ver.  23.  A  gift  from  the  bosom  a  wicked 
man  will  receive.  "  From  the  bosom,"  ;.  e. 
becrelly  and  stealthily;  comp.  xxi.  14.  The 
term  "gift"  is  here  used  naturally  of  unlawful 
bribery. — With  clause  b  compare  xviii.  6;  Am. 
ii.  7. 

Ver.  24.  Before  the  face  of  the  wise  is 


wisdom.  "Before  the  face,"  here  it  would 
seem  "  very  near"  and  therefore  "close  before 
the  face"  (Berthe.\u.  Elster,  etc.):  or  again 
with  ZiEGLER,  Hitzio,  etc.,  the  explanation  may 
be  in  accordance  with  Deut  xvi.  16,  "Wisdom 
floats  before  the  man  of  understanding,  he  has 
it  in  his  eye"  (comp.  xv.  14), — But  the  eyes 
of  the  fool  (range)  to  the  end  of  the  earth. 
I.  e.  "his  mind  is  not  on  the  subject,  but  roams 
in  undefined,  shadowy  distance"  (Hitzig):  he 
thinks  of  many  and  various  things,  on  every 
possible  thing, — only  not  of  the  very  thing  that 
is  needful  and  important;  comp.  iv.  25. — Ver. 
25.   Comp.  ver.  21  and  x.  1. 

Ver.  2(j.  Also  to  punish  the  righteous  is 
not  good,  to  smite  the  noble  contrary  to 
right.  The  also  (Dj)  plainly  gives  prominence 
to  the  verb  that  immediately  follows,  and  this 
verbshould  be  allowed  lo  retain  its  ordinary  signi- 
fication, "to  punish  with  a  fine,  to  impose  a 
pecuniary  fine"  (comp.  xxii.  3).  The  fine  as  a 
comparatively  light  penalty,  which  may  easily 
at  one  time  or  another  fall  with  a  certain  justice 
even  on  a  "just  "  man  (e.  g.  when  he  from  inad- 
vertence has  in  some  way  injured  the  property  of 
another),  stands  contrasted  with  the  much  se- 
verer punishment  with  stripes ;  and  as  these  two 
verb.al  ideas  are  related,  so  are  also  the  predi- 
cates "not  good"  (comp.  ver.  20),  and  "con- 
trary to  right"  (above  desert,  beyond  all  pro- 
portion to  the  just  and  reasonable),  in  the 
relation  of  a  climax.  On  the  other  hand  the 
"righteous"  and  the  "noble"  (as  in  ver.  7)  are 
essentially  persons  of  the  same  class.  The  pro- 
verb, which  evidently  contains  an  admonition 
to  mild  and  reasonable  treatment  of  upright 
men,  or  a  warning  against  the  inhuman  enforce- 
menl  of  penal  laws  upon  active  and  meritorious 
citizens,  has  been  in  many  ways  misunderstood 
and  falsely  applied  ;  and  this  is  true  of  most  of 
the  recent  expositors  with  the  exception  of  Um- 
BREiT,  who  alone  interprets  with  entire  correct- 
ness. (Bertheau  and  Elster  are  also  essential- 
ly right,  except  that  they  do  not  take  the  "Ity-Sif 
"contrary  to  right"  as  the  predicate,  but  are 
disposed  to  connect  it  by  way  of  more  exact 
definition  with  the  phrase  "  to  smite  the  noble  "). 
[The  LXX,  Vulg.,  followed  by  the  E.  V..  W.,  M., 
H.,  N.,  render  "  for  their  equity."  S.  and  K. 
agree  with  Z.,  both  in  the  meaning  and  the  pre- 
dicative construction. — A.] 

Ver.  27.  With  a  comp  x.  19.— And  he  that 
is  of  a  quiet  temper.  Comp.  the  opposite  of 
the  "coolness  of  spirit"  here  intended  (i.  e. 
cautious,  moderate,  quietly  considerate  deport- 
ment); Ps.  xxxix.  3  (4)  —Ver.  28.  Comp  Job 
xiii.  6;   Prov.  x.  19,  etc. 


DOCTRINAL    AND    ETHICAL. 

The  introductory  verse  with  its  commendation 
of  contentment  and  a  peaceable  spirit  at  the  same 
time,  or  of  contentment  as  the  source  and  basis 
of  a  peaceable  disposition  and  conduct,  may  be 
regarded  as  a  prefatory  announcement  of  tha 
main  subject  of  the  chapter.  Contentment  U 
furthermore  commended  (at  least  indirectly)  in 
vers.  2,  5,  8,  10,  19,  22-24;  a  peaceable  and  for- 
bearing  disposition    in   vers.  4,  9-15,  17.  19,  'i't, 


]Gi 


THE  PROVERBS  OF  SOLOMON. 


26. — The  summons  which  comes  out  in  the  open- 
ing verses,  1-9,  to  combine  with  contentment 
the  appropriate  restraint  and  regulation  of  the 
tongue, — or  to  be  abstemious  not  merely  with  the 
mouth  but  u-tth  the  tongue  (by  truthfulness  and  gen- 
tleness in  speech,  and  by  a  taciturn  disposition, 
ver  28), — recurs  again  in  the  last  two  verses. 
It  may  therefore  to  a  certain  extent  be  regarded 
as  in  general  the  fundamental  idea  of  the  entire 
section.  In  the  asceticism  of  the  early  Church 
and  of  the  monasticism  of  the  middle  ages,  this 
idea  that  there  must  be  an  inward  organic  coex- 
istence of  bodily  and  spiritual  fasting,  or  that 
one  should  bring  the  tongue  under  a  serious  and 
strict  discipline,  as  the  organ  not  merelij  of  taste, 
but  also  of  speech,  found  as  is  well  known  only 
too  prolific  practical  appreciation.  For,  appeal- 
ing to  the  supposed  model  of  Christ's  forty  days 
of  fasting  in  the  wilderness,  men  added  to  the 
injunctions  of  fasting  unnaturally  strict  pre- 
scriptions of  silence  in  many  forms  (see  my 
"Critical  History  of  Asceticism,'  pp.  297  sq.j. 
Apart  from  these  extravagances  and  exaggera- 
tions, the  organic  connection,  and  living  reci- 
procity of  influence  between  the  activity  of  the 
tongue  as  an  organ  of  tiiste  and  an  organ  of 
speech,  sucli  as  exists  in  every  man,  is  a  matter 
deserving  distinct  recognition  ;  and  sins  of  the 
tongue  in  both  directions  must  be  with  all  earn- 
estness shunned,  and  together  subdued  and  de- 
stroyed (comp.   James  iii.  22). 

Other  ethical  sentiments  of  special  value  and 
compass  are  found  in  ver.  4  :  the  heavy  guilt 
not  only  of  the  tempter,  but  also  of  the  tempted, 
wlio,  on  account  of  his  inward  corruption  and 
vileness,  gives  a  ready  hearing  to  the  evil  solici- 
tations of  the  former;  comp.  James  i.  14  sq. — 
Ver.  6.  The  blessing  of  a  consecrated  domestic 
life,  as  it  shows  itself  in  both  the  parents  and 
their  posterity,  in  their  mutual  relations  and 
demeanor.  The  opposite  of  this  appears  in  vers. 
21,  25. 

Ver.  16,  The  pricelessness  of  true  wisdom,  and 
the  worthlessness  of  earthly  posses.'sions  and 
treasures  in  the  hand  of  a  fool. 

Ver.  17.  The  great  worth  of  a  true  friend  in 
time  of  need. 

Ver.  26.  The  necessity  of  a  mild,  considerate 
bearing  on  the  part  of  persons  in  judicial  and 
magisterial  station,  toward  deserving  citizens  of 
the  state,  in  cases  where  they  have  perchance 
gone  astray  or  come  short  of  duty.  Comp  the 
nxegetical  remarks  on  this  passage. 

[L.iwsos,  ver.  4:  "Wicked  men  have  a  great 
treasure  of  evil  in  their  hearts,  and  yet 
liave  not  enough  to  satisfy  their  own  corrupt 
dispositions. 

■Ver.  15.  Justifying  the  wicked  has  an  appear- 
ance of  mercy  in  it,  but  there  is  cruelty  to  mil- 
lions in  unreasonable  acts  of  mercy  to  individu- 
als.—  Ministers  are  guilty  of  the  sin  of  condemn- 
ing the  righteous  when  they  preach  doctrines 
unscripturally  rigid,  making  those  things  to  be 
uinful  which  are  not  condemned  in  tlie  word  of 
(jod,  or  carrying  the  marks  necessary  to  discover 
grace  to  a  pitch  too  high  to  suit  the  generality 
of  true  Christians,  or  applying  to  particular 
persons  those  terrors  that  do  not  justly  be- 
long to  them.  Such  was  the  fault  of  Job's 
friends."] 


HOMILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter:  A  peaceable  Bplrit 
and  contentment  as  the  sum  of  all  wisdom ;  \\m 
opposite  (contentiousness  and  foolish  aspiring 
after  things  that  are  high,  see  especially  ver.  19) 
as  the  source  of  all  failure  in  things  temporal  as 
well  as  spiritual. — Stockek:  Of  true  temperance 
in  controlling  all  unseasonable  debate  and  strife; 
1)  the  causes  of  these  last  (vers.  4-13)  ;  2)  the 
most  important  means  of  averting  them  (14-19); 
3)  the  serious  injuries  and  disadvantages  which 
grow  out  of  them  (20-28). 

Vers.  1-8.  H.\sius  (on  ver.  2):  To  attain  to 
power  and  influence  in  this  world  more  depends 
on  understanding  and  prudence  than  on  birth 
and  outward  advantages.. — Laxge  (on  ver.  3)  : 
All  human  inve.stigationsand  theories  concerning 
the  interior  world  of  thought  in  man  are  incon- 
clusive and  deceptive.  The  searching  of  the 
heart  of  man  is  one  of  the  kingly  prerogatives 
of  God. — [Tk.\pp  (on  ver.  3):  God  tries  us  that 
He  may  make  us  know  what  is  in  us,  what  dross, 
what  pure  metal ;  and  all  may  see  that  we  are 
such  as,  for  a  need,  can  "glorify  Him  in  the 
very  fires  "  (Is.  xxiv.  15)  — Bbidges  (on  ver.  4): 
The  listening  ears  share  the  responsibility  of  the 
naughty  tongue.] — Zeltner  (on  ver.  4) :  Accord- 
ing as  tlie  heai't  and  disposition  of  a  man  are 
moulded,  he  delights  either  in  good  or  in  evil 
discourse — Wohlfarth  (on  ver.  7):  Force  not 
thyself  above,  degrade  not  thyself  below  thy 
cuniliiion. — Von  Gerlach  (on"ver.  7):  The  out- 
ward and  the  inward  must  always  be  in  harmony, 
else  a  distorted  and  repulsive  display  results. 
As  the  fool  cannot  fitlj'  speak  of  high  things,  so 
senseless  must  a  falsehood  appear  to  the  noble. — 
Lange  (on  ver.  8) :  Though  one  may  effect  much 
with  an  unjust  judge  by  presents,  how  much 
better  will  it  be  if  thou  bringest  thine  heart  to 
the  Lord  thy  God  as  a  gift  and  offering! 

Vers.  9-15.  [Lord  Bacon  (on  ver.  9):  There 
are  two  ways  of  making  peace  and  reconciling 
differences;  the  one  begins  with  amnesty,  the 
other  with  a  recital  of  injuries,  combined  with 
apologies  and  excuses.  Now  I  remember  that  it 
was  the  opinion  of  a  very  wise  man  and  a  great 
politician,  that  "he  who  negotiates  a  peace, 
without  recapitulating  the  grounds  of  difference, 
rather  deludes  the  minds  of  the  parties  by  repre- 
senting the  sweetness  of  concord,  than  reconciles 
them  by  equitable  adjustment,''  But  Solomon, 
a  wiser  man  than  he,  is  of  a  contrary  opinion, 
approving  of  amnesty  and  forbidding  recapitula- 
tion of  the  past.  For  in  it  are  these  disadvan- 
tages; it  is  as  the  chafing  of  a  sore  ;  it  creates 
the  risk  of  a  new  quarrel  (for  the  parties  will 
never  agree  as  to  the  proportions  of  injuries  on 
either  side) ;  and,  lastly,  it  brings  it  to  a  niattei 
of  apologies  ;  whereas  either  party  would  rathei' 
be  thought  to  have  forgiven  .an  injury  than  to 
have  accepted  an  excuse.] — Melanchthon  (on 
vers.  9-12):  As  the  monitor  must  show  sincerity 
and  love  of  truth,  and  guard  against  a  slander- 
ous love  of  censure,  so  in  him  who  is  admon- 
ished, there  is  becoming  a  readiness  to  be  in- 
structed, and  both  must  keep  themselves  free 
from  <pi?.oreiKia,  from  an  ambitious  quarrelsome- 
ness.— Cramer  (on  ver.  10<i  To  him  who  is  of  a 


CHAP.  XVIII.  1-24. 


le.'j 


noble  sort  words  of  rebuke  are  more  grievous 
than  blows,  and  he  yields  to  the  discipline  of 
mere  words. — Starke  (on  ver.  13):  If  God 
sharply  punishes  ingratitude,  from  this  it  is  also 
evident  how  dear  to  Him,  on  the  other  hand, 
thankfulness  must  be. — (On  ver  14):  From  a 
little  spark  a  great  fire  may  arise  (James  iii.  5) ; 
but  he  who  buries  in  the  ashes  the  kindling  con- 
tention may  thereby  avert  a  great  disaster. — 
[Trapp  (on  ver.  10) :  The  fool  is  beaten,  but  not 
bent  to  goodness  ;  amerced  but  not  amended. — 
(On  ver.  13)  :  To  render  good  for  evil  is  Divine, 
good  for  good  is  human,  evil  for  evil  is  brutish, 
evil  for  good  is  devilish. — Bkidc.es  (on  ver.  1-5): 
If  God  justifies  the  wicked,  it  is  on  account  of 
righteousness.  If  he  condemn  the  just,  it  is  on 
the  imputation  of  unrigiiteousness.  Nowhere 
throughout  the  universe  do  the  moral  perfections 
of  the  Governor  of  the  world  shine  so  gloriously 
as  at  the  Cross  of  Calvary.] 

Ver.  16-22.  Zeltnek  (on  ver.  17):  The  most 
reliable  and  faitliful  friend,  on  whom  one  may 
depend  most  contidenily  in  the  very  time  of 
need,  is  the  Lord  Jesus.  Strive  for  His  friend- 
ship above  all  things,  and  thou  hast  treasure 
enough! — [Arnot  (on  ver.  17):  In  the  Scrip- 
tures we  learn  where  the  fountain  of  true  friend- 
ship lies,  what  is  its  nature,  why  its  flow  is  im- 
peded now,  and  when  it  shall  be  all  over  like  the 
waves  of  the  sea.  Our  best  friendship  is  due  to 
our  best  friend.  He  deserves  it  and  desires  it. 
The  heart  of  the  man  Christ  Jesus  yearns  for  tlie 
reciprocated  love  of  saved  men,  and  grieves  when 
it  is  not  given.]. — Starke  (on  ver.  19) :  He  who 
first  leaves  room  for  one  sin  falls  afterward  into 


many  others. — Contention  and  pride  are  almost 
always  sisters,  and  of  a  most  destructive  sort, — 
Vo.v  Gerlach  (on  ver.  22)  :  The  heart,  the 
fountain  of  life,  works  to  bless  the  whole  of 
man's  condition  when  it  is  really  sound,  i.  e., 
when  the  grace  of  Jesus  Christ  has  healed  and 
renewed  it. — [Trapp  (on  ver.  22) :  When  faith 
hath  once  healed  the  conscience,  and  grace  hath 
hushed  the  affection,  and  composed  all  within,  so 
that  there  is  a  Sabbath  of  spirit,  and  a  blessed 
tranquility  lodged  in  the  soul;  then  the  body  also 
is  vigorous  and  vigetous,  for  most  part  in  very 
good  plight  and  healthful  constitution,  which 
makes  man's  life  very  comfortable. — Bridges 
(on  ver.  22)  :  Liveliness  needs  a  guard  lest  it 
should  degenerate  into  levity  ;  a  grave  tempera- 
ment lest  it  should  sink  into  morbid  depression. 
Christian  principle  on  both  sides  is  the  princi- 
ple of  enlarged  happiness  and  steady  consist- 
ency.] 

Ver.  23-28.  Starke  (on  ver.  24) :  The  more 
one  gapes  after  vnnily,  the  more  foolish  does  the 
heart  become. — (On  ver.  25):  A  wise  father 
has  indeed  now  and  then  a  foolish  sou ;  if  he  has 
not  himself  perchance  deserved  this,  by  neglect 
in  education,  let  him  bear  his  cross  with  patience. 
— (On  ver.  26):  He  sins  doubly  who  declares 
evil  good,  and  besides  visits  the  goodness  of  a 
righteous  man  with  penalties. — Berleburg  Bible 
(on  vers.  27,  28)  :  It  is  better  to  say  nothing 
than  foolish  things. — Von  Gerlach  (on  ver.  28): 
By  silence  a  fool  abates  something  of  his  sense- 
lessness, and  since  he  gets  the  opportunity  to 
collect  himself  and  to  reflect,  a  beginning  of 
wisdom  is  developed  in  him. 


y)  Admonition  to  affability,  fidelity  in  friendship,  and  the  other  virtues  of  social  life. 

Chap.  XVIII. 


1  He  that  separateth  himself  seeketh  his  own  pleasure ; 
against  all  counsel  doth  he  rush  on. 

2  A  fool  hath  no  delight  in  understanding, 
but  that  his  heart  may  reveal  itself. 

3  When  wickedness  cometh  then  Cometh  contempt, 
and  with  shameful  deeds  reproach. 

4  Deep  waters  are  the  words  of  man's  mouth  ; 
the  fountain  of  wisdom  is  a  flowing  brook. 

5  To  have  regard  to  the  wicked  is  not  good, 
(nor)  to  oppress  the  righteous  in  judgment. 

6  The  lips  of  the  fool  engage  in  strife, 
and  his  mouth  calleth  for  stripes. 

7  The  mouth  of  the  fool  is  his  destruction, 
.  and  his  lips  are  a  snare  to  his  soul. 

8  The  words  of  a  slanderer  are  words  of  sport, 

but  they  go  down  into  the  innermost  parts  of  the  body. 

9  He  also  who  is  slothful  in  his  work 
is  brother  to  the  destroyer. 


IGG  THE  PROVERBS  OF  SOLOMON. 

10  A  Strong  tower  ia  the  name  of  Jehovah  ; 
the  righteous  runneth  to  it  and  is  safe. 

11  The  possessions  of  the  rich  are  his  strong  city, 
and  as  a  high  wall  in  his  own  conceit. 

12  Before  destruction  the  heart  of  man  is  haughty, 
and  before  honor  is  humility. 

13  He  that  answereth  before  he  hath  heard, 
it  is  folly  and  shame  to  him. 

14  The  spirit  of  a  man  will  sustain  his  infirmity, 
but  a  wounded  spirit — who  can  bear  ? 

15  An  understanding  heart  gaineth  knowledge, 
and  the  ear  of  the  wise  seeketh  knowledge. 

16  A  man's  gift  maketh  room  for  him, 
and  bringeth  him  before  the  great. 

17  He  that  is  first  is  righteous  in  his  controversy ; 
then  Cometh  his  neighbor  and  searcheth  him  out. 

18  The  lot  causeth  contentions  to  cease, 
and  decideth  between  the  mighty. 

19  A  brother  resisteth  more  than  a  strong  city, 

and  (such)  contentions  are  as  the  bars  of  a  palace. 

20  With  the  fruit  of  a  man's  mouth  shall  his  body  be  satisfied; 
with  the  revenue  of  his  lips  shall  he  be  filled. 

21  Death  and  life  are  in  the  power  of  the  tongue ; 
he  that  loveth  it  shall  eat  its  fruit. 

22  Whoso  findeth  a  wife  findeth  a  good  thing, 
and  shall  obtain  favor  of  Jehovah. 

23  The  poor  shall  use  entreaties, 
and  the  rich  will  answer  roughly. 

24  A  man  of  (many)  friends  will  prove  himself  base, 

but  there  is  a  friend  that  sticketh  closer  than  a  brother. 

GRAMMATICAL   AND   CRITICAL. 

Ver.  1. — Tt  would  perhaps  be  admissible  with  Uitziq  (following  the  LXX  and  Vulg.)  to  exchange  niNH;  for  the  rarer 

njKn?  (Judg.  xiv.  4),  from  which  we  should  obtain  the  meaning  "He  (hat  separateth  himself  seeketh  after  an  occasion 

(of  Strife) ;"  Vulg.;  Occasiones  quarit,  qui  vuU  recedere  ab  amico.    For  the  use  of  iyp3  with  3  see  also  Job  x.  6.    [The  B. 

T.  in  the  text  understands  the  3  as  indicating  the  condition,  and  so  supplying  the  motive  of  the  seeker;  the  reading  of  the 

margin  ia  '*according  to  his  desire."     H.,  N.,  S.,  M.,  etc.,  agree  with  our  author  in  connecting  it  with  the  object  desired. 
The  views  of  commentators,  whicb  are  very  diVTse,  may  be  fouml  in  considerable  number  in  Mdenscheb,  in  loco. — A.] 
Ver.  3.— Instead  of  Lt[VT  we  shall  be  obliged,  with  J.  D.  Michaeus,  Uitzio,  Umbeeit,  etc.,  to  point  VV\  as  the  parallel 

T  T  ~    V 

infamy,  infamous  conduct,"  tuTpitudo)  indicates. 

Ver.  6.— [A  roasc.  verb  again  with  the  fern,  noun  ^ilBEy.  as  in  ver.  2;  x.  21,  32;  xv.  7. — A.] 

Ver.  10. — Without  any  necessity  HiTZio  proposes  to  read  Qn^  instead  of  VW,  and  to  translate  "  by  it  (the  name  of 

.lehovah)  riseth  up  high."  [Rdeetschi  (as  above,  p.  147^  concurs  in  rejecting  both  IIitziq's  emendation  and  his  conception 
of  the  proposition.     lie  justifies  by  exiiruplea  liky  1  Kings  x   26;  1  Sam  xxv.  26;  Joshua   xxiii.  7,  e/c,  the  use  of  3  after 

verbs  of  motion, — and  suggests  that  the  concluding  participle  marks  the  quick  and  sure  result  of  the  preceding 
act.— A.J 

Ver.  17. — The  K'ri'  N3^ :  the  K'lhibh  is  perhaps  more  appropriately  ND*. 

Ver.  19. — The  LXX  and  Vulg.  appear  to  have  read  _j;ty  1 J  Oo>]9ou^ecos,  adjuvatur)  instead  of  ^C'S  J  J  UlTZlo  proposes 
to  read  by  emendation  ^^3    itlN,  "  to  shut  out  sin  is  better  than  a  strong  tower,"  ttc. 

Ver.  24.— ^J^linn?,  which  is  probably  to  be  derived  from  the  root  J^l,  i'i^^i  ^^^  ^  ^  regarded  as  the  reflexive 
of  the  Intensive  form  (comp.  the  Niphal  form  UlT,  chap.  xi.  15),  must  have  the  copula  riTl  supplied  to  give  a  full  verbal 

T  T 

sense  (comp.  chap.  xix.  8):  it  therefore  means  ''is  to  prove  himself  base,  serves  for  this,  to  show  himself  base  (i.  c,  herrt 
Rpecifically  an  unworthy  comrade,  u  bad  friend)."    The  alliteriKion  whicb  is  doubtless  intentional  between  D'.^1  and 

Vi^ilnn  led  even  the  early  translators  (Syr.,  Chald.,  Vulg.,  and  also  TaEOnOT.)  to  derive  the  latter  word  from  n^^l.  asso- 
ciire,  and  accordingly  to  explain  it  by  "to  make  one's  self  a  friend,  to  cultivate  friendly  intercourse"  (comp.  Ps.  Ixv.  4). 
So  recently  HlTZlo  :  "  There  are  companions  for  sociability," — for  he  also  reads  ty*  (or  C'N,  Mic.  vi.  10)  for  ly^X,  appealing 

to  the  Syr.  and  Chald.,  who  appear  to  have  read  the  text  in  the  same  way.  [BiiTT.  supports  this  emendation  or  restoration 
(§458, 2,)  and  proposes  uithuut  asserting    tU..  tbTivati.jii   of  the    verb   frouij,*!,   as   a   denominative   (gU26,2)].     But 

K^^X  is  proved  to  bo  original  by  the  Vulg  ,  Tbeodoket,  etc.;  and  between  clauses  a  and  b  there  appears  to  be  a  proper  an- 


t'^Rc- 


CHAP.  XVIII.  1-24. 


167 


tithesis  and  not  merely  a  climax.  This  strictly  antithetic  relation  is  also  interfered  with  liy  the  method  of  explanatioa 
adopted  by  those  who.  like  LiMBafilT,  Elstkr,  etc.,  render  the  verb  by  *■  ruin  themselves,  make  theniMeivea  trouble  ;"  (  Kwald's 
conception  re.^embles  this,  except  aa  it  has  a  still  more  artificial  double  import  "must  be  a  friend  to  trouble");  the  result 
lollows  no  le^s  Irom  the  dei  ivatiu.t  from  ^*0,  Juhilare  (so  the  Vers.  Veuet.:  d^ijp  i^LAwf  tiiarc  aAoAd^ei^',  and  of  recent  in- 
terpreters Hensler:  "  He  that  hath  friends  may  exult  "}. 

[Of  the  English  commentators  Holden  renders  "is  ready  to  be  ruined;^'  Noyes.  "brings  upon  himself  ruin:"  Stdart, 
•*  will  show  himself  as  base;"'  Muenscheb,  "will  be  ruined;"  Wordswortr,  *\for  his  own  destruction^ — his  fate  is  not  to  be 
||.  Iped  by  his  many  friends,  but  to  be  ruiued  by  them."  Of  the  Germans  not  cited  by  Z.,  De  Wette,  "Aa(  vid  Umgang  zu 
seinem  Uniirgang  ;'^  BERTaE.\u,  "isi  um  sidt  als  schtechten  zuerweisen;"  KAilP.,  "  so  uiird  ei>Kwi  u6eZ  mi/(/e5i>tefi ;"  Fuerst, 
"77it*5s  5icft  ats  schlecht  erweisen." — A.J 


EXEGETICAL. 

1.  Ver.  1-9.  Against  unsociableness,  love  of 
controversy,  and  other  ways  in  which  an  uncha- 
ritable and  fooli.sh  disposition  manifests  itself  — 
He  that  separateth  himself  seeketh  after 
his  desire,  i.  e.  he  who  in  an  unsocial  and 
misanthropic  spirit  separates  himself  from 
intercourse  with  others,  will  as  a  general 
rule  hold  in  his  eye  only  the  satisfaction  of  his 
own  pleasure  and  his  own  seliisb  interest. — 
Against  all  counsel  (wisdom)  doth  he  rush 
on,  i.  e.  against  all  wise  and  prudent  counsel 
(comp.  iii.  21)  lie  sets  himself,  and  will  hear 
nothing  of  it.  In  respect  to  the  verb,  comp. 
remarks  on  xvii.  14.  Hitzig  in  this  passage  as 
in  that  holds  to  the  signification  which  he  there 
assumes,  and  therefore  translates,  '"Against  all 
that  is  fortunate  (?)  he  gnashes  his  teeth." 

Ver.  2.  Compare  similar  censures  of  tlie  lo- 
quacity of  fools,  and  their  delight  in  their  own 
discourse,  as  they  prefer  above  all  besides  to 
hear  themselves  speak,  and  gladly  display  every- 
where their  imagined  wisdom, — in  passages  like 
xii.  23  ;  xiii.  10  ;  sv.  2,  etc. 

Ver.  3.  When  -wickedness  cometh  then 
Cometh  contempt.  For  the  sentiment  comp. 
xi.  2. 

Ver.  4.  Deep  -waters  are  the  vrotAs  of 
man's  mouth.  "Deep,"  i.  e.  hard  to  fathom 
and  exhaust  (xx.  5;  Eccles.  vii.  24).  This  is  true, 
naturally,  only  of  the  words  of  discreet  and 
wise  men,  who,  according  to  the  parallel  in 
clause  6,  are  evidently  alone  intended  here. 
Only  they  indeed  can  be  called  a  ••  flowing 
brook,"  i.  e.  a  brook  never  drying  up,  one  always 
pouring  forth  an  abundant  supply  of  refreshing 
water;  compare  a  similar  plirase  in  Am.  v.  24. 
Others  regard  the  meaning  of  the  second  clause 
as  contrasted  with  the  I'rst,  as  they  either  define 
"  deep  waters  "  in  a  bad  sense,  of  dark,  obscure, 
enigmatical  words  (Doderlein,  Zieqler),  or,  in 
spite  of  the  parallel  in  xx.  5,  read  D'P5i'"3  '!?. 
instead  of  D'pp,^  D]0,  and  understand  "  waters 
of  excavation,"  and  think  of  the  contrast  be- 
tween cistern  waters  which  readily  fail,  and  a 
genuine  spring  of  water,  Jer.  ii.  13  (so  Hitzig). 

Ver.  5.  To  have  regard  to  the  wicked  is 
not  good.  The  last  phrase  used  as  in  xvii.  26. 
The  first,  lit.,  "  to  lift  up,  to  show  respect  to  the 
face  of  some  one"  (LXX:  ^avjuatrat  rrpdcuirov)^  as 
in  Lev.  xix.  15;  Deut.  x.  17,  etc.  [Z.  renders  still 
more  specifically  "to  take  part,  to  take  sides," 
elc.'\. — With  clause  b  comp.  xvii.  23;  Isa.  x.  2; 
Am.  ii.  7,  etc.;  with  the  sentiment  as  a  whole, 
xvii.  16. 

Vera.  6  and  7  are  in  close  connection ;  for  the 
former  comp.  xix.  29;  for  the  latter,  xiii.  3. 
To  ibe   idea,  which   occurs   in  the  parallel  pas- 


sage also,  of  "destruction,  or  ruin,"  there  is 
here  added  by  way  of  exemplification  the  figure 
of  a  "  snare,"  as  employed  by  huntsmen;  comp. 
xii.  13 ;   xiii.  14  ;  xiv.  27 

Ver.  8  The  -words  of  a  slanderer  are  as 
V7ords  of  sport.     The  slanderer,  or  backbiter, 

as  in  xvi.  28.  The  predicative  epithet  D'Dn7jlO 
is  here,  as  also  in  xxvi.  22,  where  the  whole 
verse  is  literally  repeated,  very  variously  inter- 
preted.    It  is  most  obvious  to  go  back  to  a  root 

on?  assumed  to  be  cognate  with  71717.  "  to  play, 
to  sport  "  (comp.  remarks  on  xxvi.  10).  and  ac- 
cordingly to  find  contrasted  the  design  of  the 
inconsiderate  words  of  the  backbiter,  intended, 
as  it  were,  sportively,  and  their  deeply  pene- 
trating and  sorely  wounding  power  (see  clause 
b).  So  C.  B.  MiCHAELis,  Berthe-*u,  Elsteb, 
etc.  Others  explain  differently  ;  e.  g.  Schultens, 
UjiBRErr  (following  the  Arabic),  as  "  dainty 
morsels"  [so  Gesen.,  De  W.,  N.,  M.,  W.]  ;  Ew- 
ALD,  "as  if  whispering:"  Hitzig,  "like  soft 
airs;"  [Fuerst,  "like  murmured,  mysterious, 
oracular  words  ;"  while  the  rendering  given  in 
the  E.  v.,  as  also  by  some  commentators,  sup- 
poses a  transposition  of  the  radical  consonants 

(for  D/n);  Bertheau  and  Stuart  agree  sub- 
stantially with  our  author  The  whole  matter  is 
conjectural,  the  word  occurring  in  the  Hebrew 
Scriptures  but  twice,  and  no  sure  aualogy  exist- 
ing for  our  guidance. — A.] — Into  the  inner- 
most parts  of  the  body,  lit  ,  "into  the  cham- 
bers," etc.  ;  comp.  xx.  27,  oO ;  xxvi.  22. 

Ver.  9.  He  also  -who  is  slothful  in  his 
^Tork  is  brother  of  the  destroyer,  lit.,  "  of 
the  master  of  destruction," — for  the  participle 
form  irntyo  is  here  impersonal  as  in  Ezek.  v.  IG  ; 
"the  master  of  destruction"  means  "the  de- 
stroyer "  (xxviii.  23)  and  here  the  squanderer, 
who  wastes  his  possessions,  the  dissipans  sua 
opera  (Vulg. ),  and  not  the  highway  robber  or  the 
captain  of  banditti  as  Hofman.n,  Sc/iri/lbew.  II., 
2,  377,  maintains. 

2.  Vers.  10-16.  Seven  proverbs  of  miscellane- 
ous import,  referring  especially  to  confidence  in 
God,  and  humility  as  the  only  true  wisdom. — A 
Strong  to^7er  is  Jehovah's  name;  /.  e.  the 
revealed  essence  of  God,  His  levelatioii  of  Him- 
self in  the  history  of  salvation,  with  its  ble.ssed 
results,  shows  itself  to  those  who  confide  in  it, 
who  in  a  childlike  spirit  submit  themselves  to  its 
guidance,  as  a  stronghold  securely  protecting 
(hem  (soPs.  lxi.3  (4).)  [Kueetschi:  "Thenama 
always  designates  Himself,  as  man  knows  Him, 
as  he  receives  Him  to  his  knowledge  and  faith, 
and  bears  Him  in  his  heart.  It  is  precisely  what 
man  knows  of  God  that  is  for  him  a  strong  tower. 
When  man  stumbles  or  falters  it  is  precisely  be- 
cause he  has  not  run  to  this  refuge,  has,  as  it 
were,   not   reminded   himself  where    his   strong 


168 


THE  PROVERBS  OF  SOLOMON. 


tower  is"]. — The  righteous  runneth  to  it 
and  is  safe,  lit.,  "and  is  lifted  up,"  i.  e.  gains 
a  high  and  at  the  same  time  sheltered  station, 
where  the  shafts  of  his  enemies  can  do  him  no 
harm.  Comp.  another  form  of  the  same  verb  in 
xxix.  25. 

Ver.  11.  With  clause  a  comp.  x.  15. — And  as 
a  high  -wall  in  his  own  conceit.  liTi)iyp3 
(comp.  Ps.  Ixxiii.  7)  the  old  Vers.  VeneL  renders 
quite  correctly  by  £v  ipavraaia  avrpv^  while  tiie 
Vulg.,  the  Chald.,  etc.,  read  1^31703,  "in  his 
enclosure,"  an  expression  which  would  be  super- 
fluous with  the  "high  wall."  [FtJERST,  starting 
from  this  idea  of  figured  or  carved  work,  furni- 
ture, «(c  ,  understands  the  allusion  to  be  to  a 
''hall  of  state."  Neither  the  simple  meaning 
nor  the  complicated  construction  seems  admissi- 
ble; "and  as  behind  a  high  wall  is  he  in  his 
hall  of  state."— A.] 

Ver.  12.  With  a  compare  xvi.  18;  with  A,  xv.  33. 

Ver.  13.  Compare  Ecclesiast.  xi.  8. 

Ver.  14.  The  spirit  of  a  man  will  sustain 
his  infirmity,  lit.,  "supports  his  sickness." 
The  spirit  that  does  this  is  naturally  a  strong, 
courageous  spirit  (comp.  Num.  xxvii.  18),  the 
opposite  of  a  "smitten"  spirit,  which  rather 
needs,  according  to  the  second  clause,  that  one 
sustain  it.  Furthermore  the  nn  in  clause  a  is 
used  as  a  masculine,  because  it  here  appears  en- 
gaged in  the  performance  of  manly  action ;  in 
clause  4,  on  the  contrary,  as  a  feminine,  because 
it  is  represented  as  powerless  and  suffering. 

Ver.  15.  Comp.  xiv.  33;  xv  14. — The  ear  of 
the  ^7ise  seeketh  knowledge.  The  ear  here 
comes  into  consideration  as  an  organ  working  in 
the  service  of  the  heart ;  for  it  is  properly  only 
the  heart  that  pursues  the  acquisition  of  wisdom, 
and  which  actually  acquires  it, — not  indeed  with- 
out the  co-operative  service  of  the  senses  (espe- 
cially hearing,  as  the  symbol  and  organ  of  obe- 
dience, Ps.  xl.  7). 

Ver.  16.  A  man's  gift  maketh  room  for 
him  [and  nowhere  more  than  in  the  East;  see 
e.  g.  Thomson's  Land  and  Bonk,  II.,  28,  3fj9]. 
tPO  here  and  in  six.  6  undoubtedly  equivalent  to 

inii*  in  chap.  xvii.  8,  and  therefore  used  of  law- 
ful presents,  and  proofs  of  generosity,  whose 
beneficent  results  are  here  emphasized,  as  also 
there,  without  any  incidental  censure  or  irony 
(as  many  of  the  old  expositors,  and  also  Umbueit 
hold).  Altogether  too  far-fetched  is  Hitzig's 
idea  that  the  "gift"  is  here  "spiritual  endow- 
ments or  abilities,"  and  is  therefore  substantially 
like  the  xopKrua  of  the  N.  T. 

3.  Vers.  17-21.  Against  love  of  contention  and 
misuse  of  the  tongue. — He  that  is  first  is 
righteous  in  his  controversy ;  i.  e.  one  thinks 
th.at  he  is  altogether  and  only  right  in  a  disputed 
matter, — -then  suddenly  comes  the  other  and 
searches  him  out,  i.  e.  forces  him  to  a  new  exami- 
nation of  the  matter  at  issue,  and  so  brings  the 
truth  to  light,  viz.  that  the  first  was  after  all  not 
right.  Comp.  the  same  verb  in  xxviii.  11;  also 
Job  xxix.  16,  where  however  the  investigator  is 
the  judge,  and  not  one  of  the  two  contending 
parties. 

Ver.  18.  Comp.  xvi.  33. — And  decideth  be- 
t^7eeD  the  mighty,  i.  e..  it  keeps  from  hostile 


collision  those  who  in  reliance  on  their  physical 
strength  are  specially  inclined  to  quarrel.  Comp. 
Heb.  vi.  16,  where  a  like  salutary  influence  is 
claimed  for  the  judicial  oath  as  here  for  the  lot. 
Ver.  19.  A  brother  (estranged)  resisteth 
more  than  a  strong  city.  The  participle 
;?^3J,  which,  according  to  the  accents,  is  predi- 
cate of  the  clause,  is  to  be  taken  in  the  sense  of 
"setting  one's  self  in  opposition,  resisting." 
Now  a  brother  who  resisteth  or  defieth  more 
than  a  strong  city  is  necessarily  an  alienated  or 
litigious  brother.  Furthermore  the  whole  con- 
nection of  the  verse  points  to  this  closer  limita- 
1  lion  of  the  idea  of  "brother,"  and  especially 
!  the  second  clause,  which  aims  to  represent  the 
difficulty  of  subduing  the  passion  once  set 
free,  under  the  figure  of  the  bars  of  a  fortress, 
hard  to  thrust  back  or  to  burst. 
Ver-  20.  Comp.  xii.  14;  xiii.  2. 
Ver.  21.  Death  and  life  are  in  the  power 
of  the  tongue  Comp.  James  iii.  5  sq. :  and 
also  the  Egyptian  proverb  :  y'Aunaa  tvxi,  yAunaa 
Sainuv  (Plut.akch,  Is.  p.  378). — He  thatloveth 
it  shall  eat  of  its  fruit;  i.  e.  he  that  suitably 
employs  himself  with  it,  employs  much  diligence 
in  using  it  in  discourse,  whether  it  be  with  good 
or  bad  intent,  as  n'/My€iv  or  Kam/Jiyuv,  blessing 
or  cursing,  (James  iii.  9;  comp.  I  Cor.  xii.  3), 
will  experience  in  himself  the  elfects  of  its  use 
or  its  abuse.  Against  the  one-sided  application 
of  this  "loving  the  tongue"  to  loquacity  (Hit- 
ziG),  IS  to  be  adduced  the  double  nature  of  the 
expression  in  the  first  clause,  as  well  as  the  ana- 
logy of  the  preceding  verse. — The  LXX  (oi  Kpa- 
TovvTeg  aiiTf/g)  seem  to  have  read  n'''ns  (those 
laying  hold  upon  it)  instead  of  n-jriK,  but  this 
reading  can  hardly  have  been  the  original ; 
comp.  rather  viii.  17,  where  the  verb  "to  love" 
expresses  essentially  the  same  idea  as  here, 
that  of  a  cherishing  and  cultivating  or  careful 
developing. 

4.  Vers.  22-24.  Of  conjugal,  neighborly  and 
friendly  aifection. — 'Whoso  findeth  a  vyife 
findeth  a  good  thing.  It  is  naturally  a  good 
wife  that  is  meant,  a  partner  and  head  of  the 
household  such  as  she  should  be,  a  wife  who 
really  stands  by  her  husband's  side  as  a  "help- 
meet for  him"  (Gen.  ii.  18,20).  The  epithet 
"good,"  which  the  LXX,  Vulg  ,  etc.,  express,  is 
therefore  superfluous  (comp.  also  xix.  14;  xxxi. 
10),  and  is  probably  quite  as  little  an  element  in 
the  original  as  that  which  in  the  same  version  is 
appended  to  our  verse:  "  He  that  pulteth  away 
a  good  wife  putteth  away  happiness,  and  he  tliat. 
keepeth  an  adulteress  is  foolish  and  ungodly." 
With  clause  A  compare  furthermore  iii.  13;  xii. 
2;  Ecclesiast.  xxvi.  3.  [Arxot's  view  is  more 
defensible:  The  text  which  intimates  that  a  pru- 
dent wife  is  from  the  Lord  tells  a  truth,  but  it  is 
one  of  the  most  obvious  of  truths:  the  text 
which  intimates  that  a  wife  is  a  favor  from  the 
Lord,  without  expressly  stipulating  for  her  per- 
sonal character,  goes  higher  up  in  the  history 
of  providence,  and  deeper  into  the  wisdom  of 
God.  So  substantially  Muffet,  Lawson  and 
others]. 

Ver.  23.  The  poor  aseth  entreaties,  but 
the  rich  aDS'«7ereth  roughly,  lit.,  "  opposeth 


CHAP.  XVIII.  1-24. 


ley 


hard  things"  (contrasted  with  the  supplications 
of  clause  n).  Comp.  the  similar  proverbs  di- 
rected against  I  ho  hardness  of  heart  of  the  rich  : 
chap.  xiv.  21  ;  xvii.  5. 

Ver.  24.  A  man  of  many  friends  will 
prove  himsslf  base.  The  "man  of  friends." 
of  many  friends,  the  "friend  of  all  the  world," 
will  show  himself  a  bad  friend, —  he  with  whom 
ie  contrasted  in  clause  b  the  instance  which  is 
indeed  rare  and  isolated,  of  a  true  friendly  love, 
which  endures  in  every  extremity  (xvii.  17),  and 
even  surpasses  the  devotion  of  one  who  is  a 
brother  by  nature.  See  Critical  notes  for  an 
exhibition  of  the  many  meanings  found  in  the 
verse,  etc. 

DOCTRINAL   AND    ETHICAL,    HOMILETIC 
AND   PRACTICAL. 

That  the  chapter  before  us  treats  mainly  of  the 
virtues  of  social  life,  of  sociability,  affability, 
love  of  friends,  compassion,  etc.,  appears  not 
merely  from  its  initial  and  concluding  sentences, 
the  first  of  which  is  directed  against  misanthro- 
pic selfishness,  the  latter  .against  thoughtless 
and  inconstant  universal  friendship,  or  seeming 
friendship,  but  also  from  the  various  rebulies 
which  it  contains  of  a  contentious,  quarrelsome 
and  partizan  disposition,  e.  g.  vers.  5,  6,  8,  17-21. 
But  in  addition,  most  of  the  propositions  that 
seem  to  be  more  remote,  may  be  brought  under 
this  general  category  of  love  to  neighbors  as  the 
living  basis  and  sum  of  all  social  virtues ;  so 
especially  the  testimonies  against  wild,  foolish 
talking  (vers.  2,  7,  13,  comp.  4  and  1.5);  that 
against  bold  impiety,  proud  dispositions  and 
hardness  of  heart  against  the  poor  (vers.  3,  12, 
23):  tliat  against  slothfiilness  in  the  duties  of 
one's  calling,  foolish  confidence  in  earthly  riches, 
and  want  of  true  moral  courage  and  confidence 
in  God  (vers.  9-11;  comp.  14).  Nay,  even  the 
commendation  of  a  large  liberality  as  a  means 
of  gaining  for  one's  self  favor  and  influence  in 
human  society  (ver.  16),  and  liliewise  the  praise 
of  an  excellent  mistress  of  a  family,  are  quite 
closely  connected  with  this  main  subject  of  the 
chapter,  which  admonishes  to  love  tow.ard  one's 
fellow-men ;  they  only  show  the  many-sided 
completeness  with  which  this  theme  is  here 
treated. 

[Chalmers  : — Verse  2  is  a  notabile.  Let  me 
restrain  the  vanity  or  the  excessive  appetite  for 
sympathy  which  inclines  rae  to  lay  myself  bare 
before  my  fellow-men. — Lawson  (on  ver.  13) :  — 
"  Ministers  of  the  word  of  God  are  instructed  by 
this  rule,  not  to  be  rash  with  their  mouths  to 
utter  anything  as  the  word  of  God  in  the  pulpit, 
but  to  consider  well  what  they  are  to  say  in  the 
name  of  the  Lord  ;  and  to  use  due  deliberation 
and  inquiry  before  they  give  their  judgment  in 
cases  of  conscience,  lest  they  should  malie  sins 
and  duties  which  God  never  made,  efc."]. 

Therefore  as  a  homily  on  the  chapter  as  a 
whole: — Of  love  (true  love  for  the  sake  of  God 
and  Christ)  as  the  "bond  of  perfectness,"  which 
must  enfold  all  men,  and  unite  them  in  one  fel- 
lowship of  the  children  of  God. — Or  again:  On 
the  difference  between  true  and  lal.ie  friendship 
(witli  special  reference  to  ver.  24.) — Stocker:  — 
Against  division  (alienation,  contention)  between 


friends.  Its  main  causes  are:  1)  Within  the 
sphere  of  the  Church  impiety  (vers.  1-4):  2j 
Within  the  sphere  of  civil  life,  pride  and  injus- 
tice (vers.  6-10) ;  3)  In  domestic  life,  want  of 
love  (vers.  19-24). — Calwer  Handbuch:-Testimooy 
against  the  faults  which  chiefly  harm  human  so- 
ciety. 

Vers.  1-9.  Geier  (on  ver.  1)  :^Love  of  sepa- 
ration [singularitatis  studium)  is  the  source  of 
most  contentions  in  Church  and  State. — -(On  ver. 
4) : — Eloquence  is  a  noble  thing,  especially  when 
its  source  is  a  heart  hallowed  by  the  Holy  Ghost. 
— Berleburg  Bible: — When  the  soul  has  once  at- 
tained steadfastness  in  God,  then  words  go  forth 
from  the  mouth  like  deep  waters,  to  instruct 
others  and  to  help  them ;  for  it  is  a  spring  of 
water,  inasmuch  as  the  soul  is  in  the  Fountain. 
— Starke  (on  ver.  6) : — Calumniators  do  not 
merely  often  start  contentions;  they  themselves 
seldom  escape  unsmitten. — -Von  Geklach  (on 
ver.  9): — Slothfulness  leads  to  the  same  end  as 
extravagance. 

Vers.  10-16.  Vo.N  Gerlach  (on  ver.  10):— The 
name  of  Jehovah  (He  that  is)  reveals  to  us  His 
eternally  immutable  essence ;  in  this  there  is 
given  to  mutable  man  living  here  in  time  the 
firmest  ground  of  confidence,  by  which  he  may 
hold  himself  upright  in  trouble. — Starke  (on 
ver.  11): — Money  and  property  can,  it  is  true, 
accomplish  much  in  outward  matters  ;  but  in  the 
hour  of  temptation  and  in  the  day  of  judgment 
it  is  all  merely  a  broken  reed. — [Bbiuges  (on 
vers.  10,  11): — Every  man  is  as  his  trust.  \ 
trust  in  God  communicates  a  divine  and  lofty 
spirit.  We  feel  that  we  are  surrounded  with 
God,  and  dwelling  on  high  with  Him.  A  vain 
trust  brings  a  vain  and  proud  heart — the  imme- 
diate forerunner  of  ruin. — Bates  (on  ver.  10, 
11) : — Covetousness  deposes  God,  and  places  the 
world,  the  idol  of  men's  heads  and  hearts,  on 
His  throne ;  it  deprives  Him  of  His  regalia.  His 
royal  prerogatives,  etc.  The  rich  man  will  trust 
God  no  further  than  according  to  visible  supplies 
and  means]. — Zeltner  (on  ver.  14): — Wouldst 
thou  have  a  sound  body  ;  then  see  to  it  that  tliou 
hast  a  joyful  heart  and  a  good  courage,  a  heart 
which  is  assured  of  the  grace  of  God  and  well 
content  with  His  fatherly  ordaining. — [T.  Adams 
(on  ver.  14)  :  The  pain  of  the  body  is  but  the 
body  of  pain ;  the  very  soul  of  sorrow  is  the 
sorrow  of  the  soul. — Flavel: — No  poniards  are 
so  mortal  as  the  wounds  of  conscience. — Water- 
land  ; — On  the  misery  of  a  dejected  mind]. 

Vers.  17-21.  [Lord  Baco.v  (on  ver.  17)  : — In 
every  cause  the  first  information,  if  it  have  dwelt 
for  a  little  in  the  judge's  mind,  takes  deep  root, 
and  colors  and  takes  possession  of  it ;  insomuch 
that  it  will  hardly  be  washed  out,  unless  either 
some  clear  falsehood  be  detected,  or  some  deceit 
in  the  statement  thereof. — Ar.not  : — Self-love 
is  the  twist  in  the  heart  within,  and  self-interest 
is  the  side  to  whicli  the  variation  from  right- 
eousness steadily  tends  in  fallen  and  distorted 
nature.] — Starke  (on  ver.  17): — He  that  hath 
a  just  cause  is  well  pleased  when  it  is  thoroughly 
examined  ;  for  his  innocence  comes  out  the  more 
clearly  to  view. — Zei.tner  (on  ver.  19): — The 
sweeter  the  wine  the  sharper  the  vinegar;  ac- 
cordingly the  greater  the  love  implanted  by 
nature,  the  more  bitter  the  hate  where  this  love 


170 


THE  PROVERBS  OF  SOLOMON. 


18  violated. — [Tbapp  (on  ver.  19): — No  war  breaks 
out  sooner  or  lasts  longer,  than  that  among 
divines,  or  as  that  about  the  sacrament ;  a  sacra- 
ment of  love,  a  communion,  and  yet  the  occasion, 
by  accident,  of  much  dissension]. — Tiibingen 
Bible  (on  ver.  20,  21) : — Speak  and  be  silent  at 
the  right  time  and  in  the  divine  order,  and  thou 
shalt  be  wise  and  blessed. 

Ver.  22.  Lutheb  (marginal  note  on  ver.  22) : 
The  married  who  is  truly  Christian  knows  that, 
even  though  sometimes  things  are  badly  matched, 
still  his  marriage  relation  is  well  pleasing  to 
God,  as  His  creation  and  ordinance;  and  what 
he  therein  does  or  endures,  passes  as  done  or 
sutfered  for  God. — Stockee  :  Praise  of  an  ex- 
cellent wife  [probi£  conjugis  commendaiio)  :  1)  how 
such  a  one  may  be  found;  2)  what  blessing  her 
husband  has  in  her. — Zeltnek:  The  great  mys- 
tery of  Christ  and  His  church  (Eph.  v.  32)  must 
ever  be  to  married  Christians  the  type  and  model 
of  their  relation. — Vom   Geslach:     The  great 


blessing  of  a  pious  wife   can  only  be  found,  not 
won  or  gained  by  one's  own  merit. 

Vers.  23,  24.  Starke  (on  ver.  23):  If  poor 
men  must  often  enough  knock  in  vain  at  the 
doors  and  hearts  of  the  rich  of  this  world,  this 
should  be  to  them  only  an  impulse,  to  plead  and 
to  call  the  more  on  God  who  surely  hears  them. 
(On  vers.  24):  Pour  out  your  heart  before  the 
Lord  in  every  extremity  ;  He  is  a  friend  whose 
friendship  never  dies  out. — Von  Geelach  (on 
ver.  24)  :  The  number  of  one's  friends  is  not  the 
thing. — they  are  often  false,  unfaithful,  and  for- 
sake us  in  misfortune.  Let  none  despair  for  that 
reason;  there  are  triends  who  are  more  closely 
and  intimately  joined  tons  than  even  brothers. — 
[Arnot:  The  brother  and  the  friend  are,  through 
the  goodness  of  God,  with  more  or  less  of  imper- 
fection, often  found  among  our  fellows;  but  they 
are  complete  only  in  Him  who  is  the  fellow  of 
the  Almighty.] 


S)  Admonition  to  humility,  mildness,  and  gentleness. 
Chap.  XIX. 

1  Better  is  the  poor  that  walketh  in  his  integrity 
than  he  that  is  perverse  in  speech  and  is  a  fool. 

2  Where  the  soul  hath  no  knowledge  there  likewise  is  no  good, 
and  he  that  is  of  a  hasty  foot  goeth  astray. 

3  The  foolishness  of  man  ruineth  his  way, 
yet  against  Jehovah  is  his  heart  angry. 

4  Wealth  maketh  many  friends, 

but  the  poor  is  parted  from  his  friend. 

5  A  false  witness  shall  not  go  unpunished, 
and  he  that  speaketh  lies  shall  not  escape. 

6  Many  court  the  favor  of  the  noble, 

and  every  one  is  friend  to  him  that  giveth. 

7  All  the  brethren  of  the  poor  hate  him, 

how  much  more  doth  his  acquaintance  withdraw  ; — 
he  seeketh  words  (of  friendship)  and  there  are  none. 

8  He  that  getteth  understanding  loveth  his  soul, 
he  that  keepeth  wisdom  shall  find  good. 

9  A  false  witness  shall  not  go  unpunished, 
he  that  speaketh  lies  shall  perish. 

10  Luxury  becometh  not  the  fool, 

much  less  that  a  servant  rule  over  princes. 

1 1  The  discretion  of  a  man  delayeth  his  anger, 
and  it  is  his  glory  to  pass  over  a  transgression. 

12  The  king's  wrath  is  as  the  roaring  of  a  lion, 
but  as  dew  upon  the  grass  is  his  favor. 

1.3  A  foolish  sou  is  trouble  upon  trouble  to  his  father, 
and  the  contentions  of  a  wife  are  a  continual  dropping. 

14  House  and  riches  are  an  inheritance  from  fathers, 
but  from  Jehovah  cometh  a  prudent  wife. 


CHAP.  XIX.  1-29.  17? 


15  Slothfulness  sinketh  into  inaction, 
and  an  idle  soul  shall  hunger. 

16  He  that  keepeth  the  commandment  keepeth  his  soul, 
he  that  despiseth  his  ways  shall  die. 

17  He  lendeth  to  the  Lord,  that  hath  pity  on  the  poor, 
and  his  bounty  will  He  requite  for  Lira. 

18  Correct  thy  son  while  there  is  still  hope, 
but  to  slay  him  thou  shalt  not  seek. 

19  A  man  of  great  wrath  suffereth  punishment, 
for  if  thou  wardest  it  oft'  thou  must  do  it  again. 

20  Hearken  to  counsel  and  receive  instruction, 
that  thou  niayest  be  wise  afterward. 

21  There  are  many  devices  in  a  man's  heart, 
but  Jehovah's  counsel,  that  shall  stand. 

22  A  man's  delight  (glory)  is  hb  beneficence, 
and  better  is  a  poor  man  than  a  liar. 

23  The  fear  of  Jehovah  tendeth  to  life; 

one  abideth  satisfied,  and  cannot  be  visited  of  evil. 

24  The  slothful  thrusteth  his  hand  in  the  dish, 
and  will  not  even  raise  it  to  his  mouth  again. 

25  Smite  the  scorner  and  the  simple  will  be  wise, 
reprove  the  prudent  and  he  will  understand  wisdom. 

26  He  that  doeth  violence  to  his  father,  and  chaseth  away  his  mother, 
is  a  son  that  bringeth  shame  and  causeth  disgrace. 

27  Cease,  my  son,  to  hear  instruction 
to  depart  from  the  words  of  wisdom. 

28  A  worthless  witness  scofTeth  at  judgment, 

and  the  mouth  of  the  wicked  devoureth  mischief. 

29  Judgments  are  prepared  for  scorners, 
and  stripes  for  the  back  of  fools. 

GRAMMATICAL,   AND   CRITICAL. 

Ver.  15.  Altogether  unnecessarily  HiTzia  proposes  to  read  SoP  instead  of  S'-JjT  and  D'Tl/l  infltead  oi 
nOT^n,  «nd  translatL-8  "  slutUIuluess  gives  tasteless  herbs  to  eat."  [K.  calls  this  a  "remarkable  alteration'of  the  text;" 
and  RuEETSCHi  pronounces  it  "  nothing  but  a  shrewd  fancy  of  Hitzio's"]. 

Ver.  16.  Instead  of  the  K'thibh    HOV,    "  shall  be  put  to  death,"  (the  familiar  expression  of  the  Mosaic  law  for  th-j> 

Infliction  of  the  death  penalty),  the  K*ri  reads  more  mildly    niO\    which  is  probably  original  in  chap.  xv.  10,  but  not 

here. — Instead  of  TITIS    Hitziq    reads  in  accordance  with  Jer.  iii.  13    Tn'3:    "  He  that  scattereth  his  ways,"  but  by  this 

process  reaches  a  meaning  uniioubtedly  much  too  artificial,  which  furthermore  is  not  sufficiently  justified  by  an  appeal  to 
xi.  24;  Job  xxxi.  7.     [While  Gesen.  makes  the  primary  meaning  of  nf3    "to  tread  under  foot,"  FuEEaT  makes  it  "to 

TT 

scatter,  divide,  waste,"  «nil  interprets  the  "  dividing  one's  ways"  as  a  want  of  conformity  to  the  one  established  worship. 
This  is  in  his  view  the  antithesis  to  ■'  keeping  the  commandment."  The  only  other  passage  in  which  he  finds  this  literjU 
moaning  of  the  verb  is  Ps.  Ixxiii.  20,  where  Dg  Wette  (see  Comm.  in  Incoi  admits  that  this  would  bo  a  simpler  completion 
of  the  verse,  but  thinks  himself  obliged  to  take  the  verb,  as  has  usually  been  done,  in  the  sense  of  "  despise."  Foebst's 
rendering  and  antithesis  seem  preferable. — A.J. 

Ver.  19.  Instead  of  the  K'thibh    7^J1    (which  would  probably  require  to  be  explained  by  "  hard  "  or  "  frequent,"  as 

r  : 

ScetTLTENS  and  Ewald  explain  it  from  the  Arabic),  we  must  give  the  preference  to  the  K'ri,  which  also  has  the  support  of 
the  early  translators.  [FnERST  takes  the  same  view].  Hitziq's  emendation,  Soi  instead  of  ^^J  (he  that  dealotb  in 
anger)  is  therefore  siiperflnous. 

Ver.  23.  y^  '•  Calamity,  evil  "  is  attached  to  the  passive  verb  Tp3*  as  an  accusative  of  more  exact  limitation.— 
HiTZio  reads  instead  of  ^p3^  ^^3",  so  that  the  resulting  meaning  is;  "one  stretches  himself  (?)  rests,  fears  no 
sorrow  "  (?). 

Ver.  25.  n''3in  in  clause  b  is  either  to  be  regarded  as  an  unusual  Imperative  form  (=  113^71),  [so  B.,  M.,  S.],  or, 
which  is  probably  preferable,  as  a  finite  verb  with  an  indefinite  pronoun  to  be  supplied  as  its  subject  (tis,  quisquam^  Einer, 
one);  so  Mekceb,  Uitzio.  [Fdeest  calls  it  an  Inf  constr.,  and  BiirT.  would  without  hesitation  read  fl'^in  (?  1051, 
<i).-A.], 

Ver.  27.  HlTZlfl  alters   yo^l    to    VDt?7    which  according  to  Arabic  analogies  is  to  he  interpreted  "  to  be  rebellious 

to  reject." 


172 


THE  PROVERBS  OF  SOLOMON. 


EXEGETICAL. 

1.  Ver.  1-7.  Admon- ions  to  meekness  and  ten- 
derness as  tbey  are  to  be  manifested  especially 
toward  tlie  poor. — Better  is  a  poor  man  tliat 
walketh  in  his  integrity  than  he  that  is 
perverse  in  speech  and  is  a  fool.  The 
"crooked  in  lips"  (conip.  the  crooked  or  per- 
verse in  heart,  xi.  20;  xvii.  20)  is  here  doubtless 
the  proud  man  who  haughtily  and  scornfully  mis- 
uses his  lips;  for  to  refer  the  expression  to 
strange  and  false  utterances  is  less  natural  on 
account  of  the  antithesis  to  "  the  poor  "  in  clause 
a.  The  ideas  contrasted  are  on  the  one  hand 
that  of  the  "poor"  and  therefore  humble,  and 
"  perverse  of  lips,"  and  on  the  other  hand  the  pre- 
dicates to  these  conceptions,  "walking  in  inno- 
cence," and  the  "fool"  (i.  e.,  foolish  and  un- 
godly at  the  same  time,  the  direct  opposite  of 
humble  innocence).     There  is  therefore  no  need 

of  substituting  some  such  word  as    "''C'J^    (rich, 

mighty)  for    S'p3     (the  fool),  as  the  Syr.,  Vulg. 
and  HiTziG  do,  nor  yet  of  conceiving  of  the  fool  as 
the  "rich  fool,"  as  most  of  the  later  interpreters 
judge.     Chap,   xxviii.  6,   where,   with  a  perfect  | 
identity  in  the  first  clauses,  the  "rich"   is  after- 
ward mentioned  instead  of  the  "fool,"  cannot  de- 
cide the  meaning  of  this  latter  expression,  because 
the  second  member  dilfers  in  other  respects  also  ! 
from  that  of  the  proverb  before  us,  "his  ways"  j 
being  mentioned  instead  of  "his  lips."  I 

Ver.  2.  Where  the  soul  hath  no  know- 
ledge there  like'wise  is  no  good.  DJ,  also, 
stands  separated  by  Hi/perbalon  from  the  word 
to  which  it  immediately  relates,  as  in  chap.  xx. 
11  (see  remarks  above  on  xiii.  10);  the  "not- 
knowing"  of  the  soul,  is  by  the  parallel  "of 
hasty  foot,"  in  clause  4,  more  exactly  defined  as 
a  want  of  reflection  and  consideration;  the  soul 
finally,  is  here  essentially  the  desiring  soul,  or 
if  one  chooses,  the  "desire,"  the  very  longing 
after  enjoyment  and  possession  (comp.  xiii.  2  ; 
xvi.  26).  So  likewise  "he  that  hasteth  with  his 
feet"  is  undoubtedly  to  be  conceived  of  as  one 
striving  fiercely  and  passionately  for  wealth  ; 
comp.  the  "  hasting  to  be  rich,"  chap,  xxvii.  20, 
and  also  1  Tim.  vi.  9,  11). 

Ver.  3.  The  foolishness  of  man  ruineth 

his  -way.  The  verb  f]"^?  is  not  "  to  make  rug- 
ged or  uneven"  (Umbreit,  Elstee)  but  prxcipi- 
tare,  "  to  hurl  headlong,  throw  prostrate,  bring 
suddenly  down,"  which  is  its  ordinary  meaning; 
comp.  xiii  U;  xxi.  12.  The  verb  in  clause  b  is 
to  rage,  to  murmur,  i.  r.,  here  to  accuse  .lehovah 
as  the  author  of  the  calamity  ;  comp.  Ex.  xvi.  8; 
Lam.  iii.  39;   Ecclesiast.  xv.  11  sq. 

Ver.  4.  Comp.  xiv.  20;  also,  below,  vers.  Csq. 
— But  the  poor  is  parted  from  his  friend, 
that  is,  because  the  latter  wishes  to  have  no  fur- 
ther acquaintance  with  him,  separates  his  way 
wholly  frotn  liim;   comp.  ver.  7,  h. 

Ver.  "i.  A  false  witness  shall  not  go  un- 
punished; comp.  xvii.  5,  and  for  the  expression 
"ultercth  or  breatlieth  out  lies"  in  clause  A, 
comp.  cliap.  vi.  19;  xiv.  5.  The  entire  proverb 
occurs  again  in  ver.  9,  literally  repeated  as  far 


as  the  "  shall  not  escape  "  at  the  conclusion,  for 
which  in  the  second  instance  there  appears 
"  shall  perish."  Hitziq  it  is  true  proposes  also 
the  exchange  for  the  phrase  "he  that  speaketh 
lies  "  in  9,  b,  "he  that  breatheth  out  evil ;"  but 
the  LXX  can  hardly  be  regarded  as  sufficiently 
reliable  witnesses  for  the  originality  of  this  di- 
vergent reading. 

Ver.  6.  Many  court  the  favor  of  the  no- 
ble, lit.  "stroke  the  face,"  i.  e.,  flatter  him  (Job 
xi.  19)  who  is  noble  and  at  the  same  time  liberal, 
him  who  is  of  noble  rank  (not  precisely  "a 
prince  "  in  the  specific  sense,  Elstek)  and  at  the 
same  time  of  noble  disposition,  comp.  xvii.  7,  26. 
If  accordingly  the  "noble"  expresses  something 
morally  valuable  and  excellent,  the  "gift"  in 
clause  b  cannot  express  anything  morally  repre- 
hensible, but  must  rather  be  employed  in  the 
same  good  sense  as  in  xviii.  16.  "The  man  of 
a  gilt  "  will  therefore  be  the  generous,  he  who 
gives    cheerfully,     and     the    "  aggregate "    or 

"mass"  of  friends  (J^'?.n"73)  whom  he  se- 
cures by  his  gifts,  will  be  lawfully  gained  friends  ■ 
and  not  bribed  or  hired  creatures.  The  right 
conception  is  expressed  as  early  as  the  transla- 
tion of  the  Vulg.,  while  the  LXX,  Chald,  and  Syr., 
embodying  the  common  assumption  which  finds 
in  the  verse  a  censure  of  unlawful  gifts  for  bri- 
bery, go  so  far  as  to  read  J?in~73  "  every 
wicked  man  "  (Traf  6  KaKoc,  etc.). 

Ver.  7.  Comp.  ver.  4,  b. — How  much  more 
do  his  acquaintance  vsrithdraw  from  him. 
il?.?.  (comp.  remarks  on  chap.  xii.  26)  we  shall 
be  obliged  to  take  here  as  an  abstract  with  a  col- 
lective sense  ("  his  friendship  "  ^  his  friends), 
for  only  in  this  way  is  the  plural  of  the  verb  to 
be  explained  (for  which  Hitzig  arbitiarily  pro- 
poses to  write  pnT). — Heseeketh  vsrords  (of 
friendship) — and  there  are  none.  In  some 
such  way  as  this  we  must  explain  the  third 
clause,  with  which  this  verse  seems  remarkably 
enriched  (comp  Umbreit  and  Elster  on  the 
passage) ;  the  K'thibh  is  to  be  adhered  to,  [so 
BoTT.   II.,  p.  60,  n.  4)    which  evidently  gives  a 

better  meaning  than  the  K'ri,  IH  w  in  interpret- 
ing which  so  as  to  conform  to  the  context  ex- 
positors have  vainly  labored  in  many  ways  (c.  r/. 
EwALD:  "he  that  seeketh  words,  to  liim  they 
belong;"  in  like  manner  Berthe.ai). — Tlie  LXX 
instead  of  this  third  clause,  wliich  does  indeed 
stand  in  an  exceptional  form,  like  the  fragmen- 
tary remnant  of  a  longer  proverb,  have  two  whole 
verses;  liie  second  of  these:  6  7r(MXa  KaKn-atibt^ 
Te?.euiovpyd  Knt^iav,  of  Se  ep€\)iCei  }.6ynv(;,  iw  CL}\iij- 
GSTai  ["he  that  does  much  harm  perfects  mis- 
chief; and  he  that  uses  provoking  words  shall 
not  escape:"  Brenton's  Transl.  of  the  LXX], 
seems  at  least  to  come  tolerably  near  to  the  ori- 
ginal sense  of  the  passage.  HiTZio  through  se- 
veral emendations  obtains  from  this  the  sense 
"  He  (hat  is  after  gossip  hatcheth  mischief, 

hunting  after  words  which  are  nothing." 
Others,  as  Bertheau,  c  g.,  infer  from  the  nii 
au-Hi/oc-ai  of  the  LXX,  that  the  original  text  in- 
stead of  nsn  X7  (they  are  not)  exhibited 
D^ra'   Kv    (shall   not  escape),   but  they    sup]ily 


CHAP.  XIX.  1-29. 


173 


nu  definite  proof  (hat  this  is  original.  At  any 
rate  we  must  concluJe  that  our  present  text  is 
detective,  inasmucli  as  verses  of  tliree  members 
in  the  main  division  of  tlie  Book  of  Proverbs 
which  is  now  before  us  occur  nowhere  else. 
(This  is  otherwise,  it  is  true,  in  Division  I.;  see 
remarks  above  on  chap.  vii.  22,  23,  and  also  in 
the  supplement  of  Hezekiah's  men:  Comp.  In- 
trod.,  J  14). 

2.  Vers.  8-17.  Further  admonitions  to  mild- 
ness, patience,  pity,  and  other  prominent  mani- 
festations of  true  wisdom. — He  that  getteth 
understanding  (comp.  xv.  32)  loveth  his 
soul;  comp.    the  opposite,   viii.    36;   xxix.   21. 

For  the  construction  of  the  predicate  31£3  NX07 
in  clause  b  compare  notes  on  xviii.  24 ;  for  the 
expression  of  chap.  xvi.  20,  etc, 

Ver.  9.    Comp.  notes  on  ver.  .5. 

Ver.  10.  Luxury  becometh  not  the  fool. 
Comp.  xvii.  7  ;  xxvi.  1  ;  and  for  clause  h,  xxx. 
22:  Eccle-i.  x.  7;  Ecclesiast.  xi.  -5. — Inasmuch  as 
luxury  naturally  and  originally  belongs  only  to 
princes  and  the  like  exalted  personages,  clause  b 
stands  as  the  climax  of  a.  That  "servants  rule 
over  princes"  will,  it  is  true,  not  readily  occur 
among  common  slaves  in  their  relation  to  their 
masters  :  it  may  however  the  more  easily  happen 
at  the  courts  of  oriental  despots,  who  frequently 
eiiougli  exalt  their  favorites  of  humble  rank 
aUove  all  the  nobles  of  the  realm. 

Ver.  11.  The  discretion  of  a  man  delay- 
eth  his  anger,  makes  him  patient,  lit.  "length- 
ens, prolongs  his  anger,"  [in  the  sense  of  defers 
rai  her  than  extends  it ;  his  patience  is  what  is 
"  lengthened  out  "  and  not  his  pnssion]  :  comp. 
Isa.  xlviii.  9.  as  well  as  chap.  xiv.  17,  above,  in 
regard  to  impatience  as  the  token  of  a  fool. — 
And  his  glory  is  to  pass  over  transgression, 
lit,  "to  go  away  over  transgression,"  comp. 
MIc.  vii.  18. 

Ver.  12.  Roaring  like  that  of  a  lion  is  the 
^rath  of  a  king  ;  comp.  xxvi.  2  ;  also  xvi.  14  ; 
xxviii.  1-").  With  the  figure  of  the  sweetly  re- 
freshing dew  in  clause  6  compare  xvi.  1-5;  Ps. 
Ixxii.  6. 

Ver.  13.  A  foolish  son  is  stroke  upon 
stroke  to  his  father.  The  plural  "  troubles, 
calamities,"  expresses  the  repetition,  the  suc- 
cession of  many  calamities;  Umbreit  ami  HiT- 
zio  therefore  will  translate  "ruin  upon  ruin;" 
comp.  also  Zieoler  "  a  sea  of  evils." — And  the 
brawling  of  a  wife  is  a  continual  drop- 
ping; for  this  latter  phrase  see  also  xxvii.  1.5; 
a  pertinent  tigure,  reminding  of  the  distilling  of 
the  dew  in  \1.  b.  although  contrasted  with  it  in 
its  impression.  The  scolding  words  of  the  bail 
wife  are  as  it  were  the  single  drops  of  thesteady 
rain,  as  her  perpetual  temper  pours  itself  out. 

Ver.  14.  Comp.  xviii.  22,  and  the  German  and 
English  proverb  according  to  which  "  marriages 
are  made  in  heaven"  ["a  proverb  which,"  says 
Archbishop  Trench,  "  it  wouUl  have  been  quite 
impossible  for  all  antiquity  to  have  produced,  or 
even  remotely  to  liave  approached"]. — Ver.  1-5. 
Slothfulness  sinketh  into  torpor;  lit, 
"causeth  deep  sleep  to  fall"  (comp.  Gen.  ii.  21), 
brings  upon  man  stupor  and  lethargy  :  conip.  vi. 

9,  10. — With   clause  i  compare  x.  4;    sii.   23. 

Ver.  16.  With  clause  a  comp.  xvi.  17;  Eccles.  viii.  \ 


5. — He  that  taketh  no  heed  to  his  ways 
shall  die. — See  critical  notes. — Ver.  17. — With 
clause  a  compare  xiv.  31;  with  i,  xii.  14;  with 
the  general  sentiment  (which  appears  also  in  the 
Arabic  collection  of  Meid.\ni),  Eccles.  xi.  1 ; 
Matth.  XXV.  40;  Luke  vi.  30-35. 

3.  Vers.  18-21.  Admonition  to  gentleness  in 
parents  and  children,  with  respect  to  the  work 
of  education. — Correct  thy  son  ■while  there 
is  still  hope, — that  is,  that  lie  may  reform  and 
come  to  the  true  life.  This  last  phrase  "while 
there  is  hope"  appears  also  in  Job  xi.  18  ;  Jer. 
xxxi.  16  sq. — .With  b  compare  xxiii.  13.  [Rueet- 
scHi  calls  attention  to  the  deep  import  of  this  se- 
cond clause,  ordinarily  misunderstood.  It  is  not 
a  caution  against  excess  of  severity,  but  against 
the  cruel  kindness  that  kills  by  withholding  sea- 
sonable correction.  He  suggests  as  further  pa- 
rallels xiii.  24;  iii.  12  ;  xxii.  1.5;  Ecclesiast.  xxx. 
l.-.\.] 

Ver.  in.  A  man  of  great  wrath  suffereth 
punishment. — One  "great  of  wrath"  is  one 
who  has  great  wrath  (Dan.  xi.  44;  2  Kings  xxii. 
13);  comp.  Jer.  xxxii.  19  :  "One  great  in  coun- 
sel."— For  if  thou  ^wardest  it  off  thou  must 

do  it  again. — For  this  use  of  Vsn,  lit.,  "  deli- 
ver,"— with  reference  to  the  ruinous  action  of 
angry  and  contentious  men  specifically  to  "avert 
or  ward  off"  (Hitzig),  comp.  2  Sam.  xiv.  6. 
[But  this  very  passage  favors  more  the  common 
rendering  ;  for  the  object  is  personal,  which  re- 
quires the  meaning  "take  away.  (.  e.,  deliver," 
while  the  rendering  preferred  by  Z.  and  Hitzio 

demands  for  the  object  the  ^)y,  punishment, 
of  clause  a.  De  W.,  B.,  N.,  S.,  M.,  W.  agree 
with  this  view,  while  K.  supports  the  general 
idea  of  Z. — .\.]  The  last  phrase  can  express 
only  the  idea  that  such  an  interposition  must  be 
frequently  repeated,  and  therefore  that  in  spite 
of  all  eti'orts  to  the  contrary  the  wrathful  man 
must  still  at  last  fall  into  calamity  and  punish- 
ment. The  entire  verse  accordingly  gives  a  rea- 
son for  the  dissuasion  in  ver.  18  against  too  vio- 
lent passion  in  the  correction  of  disobedient 
children  [but  see  the  supplementary  note  in  re- 
gard to  the  true  meaning  of  clause  i]  ;  yet  this 
is  not  done  in  any  such  way  that  the  "  thou  must 
do  it  again  "  would  refer  to  frequent  corrections, 
and  so  to  the  sure  prospect  of  real  reformation, 
as  many  of  the  older  expositors  maintain. 

Ver.  20.  Comp.  xii.  1.5.  Afterward — lit.,  in 
thy  future,  comp.  Job  iii.  7;  xlii.  12. — Ver.  21 
gives  the  constant  direction  toward  God  whicti 
the  wise  conduct  of  the  well  trained  son  mu^t 
take  during  his  later  life.     Comp.  xvi.  1,  9. 

4.  Vers.  22-29.  Miscellaneous  admonitions,  re- 
lating especially  to  humanity,  truthfulness,  the 
fear  of  God,  eic. — A  man's  delight  is  his  be- 
neficence.— 1?n  (comp.  note  on  iii.  3)  is  here 
to  be  taken  in  the  sense  of  the  active  manifesta- 
tion of  love,  or  charitableness,  for  it  is  not  the 
loving  disposition,  but  only  its  exhibition  in  li- 
bera.1  benefactions  and  offerings  prompted  by 
love  to  others,  that  can  be  the  object  of  man's 
longing,  desire  or  delight :  [Fuerst  renders 
"Zier,"  ornament,  honor.]  Comp.  Acts  xx.  35: 
"It  is  more  blessed  to  give  than  to  receive." 
With  this  conception  of  clause  a  the  preference 


174 


THE  PROVERBS  OF  SOLOMON. 


expressed  in  4  best  corresponds, — that  of  the 
poor  and  lowly  to  the  "man  of  lies,"  i.  c,  the 
rich  man  who  promises  aid,  and  might  give  it, 
but  as  a  selfish,  hard-hearted  man,  still  fails  to 
render  it. — The  LXXandVulg.  deviate  somewhat 
in  the  first  clause  from  the  literal  rendering  of 
the  original.  From  their  readings,  which  more- 
over diflFer  somewhat  the  one  from  the  other, 
HiTZiQ  has  by  combination  reached  what  he  rep- 
resents as  the  original  meaning:  "From  the 
revenue  (?)  of  a  man  comes  his  kind  gift." 

Ver.  2.3.  With  a  compare  xiv.  '27. — One 
abideth  satisfied  and  cannot  be  visited  of 
evil, — because  .Jehovah  does  not  suffer  such  as 
fear  Him  to  hunger  (x.  3),  but  in  every  way  pro- 
tects, promotes  and  blesses  them  (x.  29  ;  xiv,  26 ; 
xviii.  10,  etc.).  Tlie  subject  of  the  verbs  in  clause 
A  is  strictly  the  possessor  of  the  fear  of  God,  the 
devout  man. 

Ver,  24.  The  slothful  thrusteth  his  hand 
in  the  dish,  etc  — .\a  .allusion  to  the  well-known 
method  of  eating  among  Oriental  nations,  which 
needs  no  knife  and  fork.  A  simil.ar  figure  to 
characterize  the  slothful  is  found  in  chap.  xii.  27. 
Compare  also  the  proverb  in  chap.  xxvi.  lH, 
which  in  the  first  half  corresponds  literally  with 
the  one  before  us, 

Ver.  2.5.  Smite  the  scorner  and  the  sim- 
ple ^ill  be  ■wise, — Since  the  scorner,  accord, 
ing  to  chap,  xiii,  1  (see  notes  on  this  passage), 
"  heareth  not  rebuke,"  but  is  absolutely  irre- 
claimable, the  einiple  who  "bccometh  wise"  in 
view  of  the  punishment  with  which  the  other  is 
visited,  will  be  such  a  one  as  is  not  yet  quite  a 
scorner,  but  is  in  danger  of  becoming  so,  and 
therefore  must  be  deterred  by  fear  of  the  pe- 
nalty. In  contrast  with  this  "simple"  one  who 
walks  in  the  right  way  only  by  constraint  (comp. 
remarks  on  i.  4),  the  "man  of  understanding," 
he  who  is  really  prudent,  learns  at  once  on  mere 
and  simple  reproof,  because  he  has  in  gener.al 
finer  powers  to  discriminate  between  good  and 
evil  (Heb.  v.  14),  and  has  moreover  a  reliable 
tendency  to  good. 

Ver.  26.  He  that  doeth  violence  to  his 
father. — The  verb  "1^!^  signifies  "to  assail  vio- 
lently, roughly,  to  misuse,"  as  in  xxiv.  15;  Ps. 
xvii.  9. — n'^^n  is  then  "  to  cause  to  flee,  thrust 
or  chase  away." — With  b  compare  xiii.  5;  with 
•  W'2J  in  particular  x,  5. 

Ver.  27.  Cease,  my  son,  to  hear  instruc- 
tion to  depart  from  the  avoids  of  vrisdom. — 
Two  conceptions  are  possible:  1)  The  "instruc- 
tion "  is  that  of  wisdom  itself,  and  therefore  a 
good,  wholesome  discipline  (hat  leads  to  life; 
tlien  the  meaning  of  the  verse  can  be  only  ironi- 
cal, presenting  under  the  appearance  of  a  dis- 
Bu.asion  from  discipline  in  wisdom  a  very  urgent 
counsel  to  hear  and  receive  it  (so  Ewald,  Bkr- 
THEAD,  Elster).  [To  Call  this  "ironical" 
seems  to  us  a  misnomer.  "Cease  to  hear  in- 
struction only  to  despise  it."  What  can  be  more 
<lirect  or  literally  pertinent?  Cease  to  hear 
"for  the  departing,"  >.  e.,  to  the  end,  with  the 
sole  result  of  departure. — A.]  2)  The  "instruc- 
tion "  is  evil  and  perverted,  described  in  clause 
b  as  one  that  causes  departure  from  the  words  of 
wisdom.  Then  the  admonition  is  one  serioiLsly 
intended   (thus  most   of   the  old  expositors,  and 


Umbreit  [W.,  H.,  N.,  S.,  etc.}).  We  must  chooet 
for  ourselves  between  the  two  interpretations, 
although  the  connection  in  which  the  proverb 
stands  with  the  preceding  verse  seems  to  speak 
decidedly  for  the  former  of  the  two. 

Ver.  28.  A  worthless  'witness  scofFeth  at 
judgment — i.  e-,  hy  tlie  lies  which  he  utters. — 
And  the  mouth  of  the  -wicked  devouretb 
mischief, — /.  e.,  mischief  is  the  object  of  his  pas- 
sionate desire;  it  is  a  real  enjoyment  to  him  to 
produce  calamity  ;  he  swallows  it  eagerly  as  if 
it  were  a  sweet  fruit  (Job  xx.  12  ;  Is.  xxviii.  4) : 
he  "  drinketh  it  in  like  water  "  (Job  xv.  16).  Thus 
apprehended  the  expression  "  to  devour  mischief 
or  wrong  "  has  nothing  at  all  offensive  in  it,  and 
we  do  not  need  either  with  the  Chaldee  (comp. 
Geier,  etc.)  to  get  rid  of  it  by  exchanging  the 
idea  of  "devouring"  for  that  of  "uttering,"  or 
in  any  other  way;  nor  with  Hitzig  (following 
the  LXX)  to  read  instead  of  "mischief" 
(px)  "justice  {y^),  and  to  translate  accordingly 
"and  the  mouth  of  the  wicked  devoureth  jus- 
tice." 

Ver.  29.  Judgments  are  prepared  for 
scorners  and  stripes  for  the  back  of  fools. 
— The  "  scorners "  are  quite  the  same  as  the 
"fools,"  as  the  first  clause  of  ver.  25  shows;  and 
the  "  stripes  "  (the  term  the  same  as  in  xviii.  6) 
are  a  special  form  of  "judicial  penalties  or 
judgments."  The  verse  as  a  whole,  with  which 
chap,  xiv,  3 ;  xxvi.  3  should  be  compared,  stands 
in  the  relation  of  an  explanation  to  the  preceding, 
especially  to  the  idea  that  the  wicked  eagerly 
devours  calamity.  [Their  eagerness  is  not  for- 
gotten by  a  just  God,  and  fitting  judgments  await 
them A.] 

DOCTRINAL,    ETHICAL,    HOMILETIC   AND 
PRACTICAL. 

In  the  considerably  rich  and  v.aried  contents 
of  the  chapter,  that  which  stands  forth  most  con- 
spicuously as  the  leading  conception  and  central 
idea  is  the  idea  of  the  gentleness  and  mildness  to 
be  manifested  in  intercourse  with  one's  neigh- 
bors. Gentleness  and  an  humble  devotion,  ready 
even  for  suffering,  man  ought  to  exhibit  first  of 
all  toward  God.  against  whom  it  is  not  proper  to 
complain  even  in  calamity  (ver.  3),  who  is  in  all 
things  to  be  trusted  (vers.  14,  17).  according  to 
whose  wise  counsels  it  is  needful  always  to  shape 
the  life  (ver.  21),  and  in  whose  fear  one  should 
ever  walk  (ver.  23).  Not  less  is  a  gentle  de- 
meanor a  duty  for  the  married  in  their  mutual 
intercourse  (ver.  13,  14);  for  parents  in  the 
training  of  their  children  (vers,  18,  19.  25):  for 
children  toward  their  parents  (vers.  20,  26)  :  for 
the  rich  in  dispensing  beneficlions  among  the 
poor  (vers.  1,  4,  7,  22) ;  for  rulers  and  kings  to- 
ward their  subjects  (ver.  12  ;  comp.  vers.  6,  10); 
for  men  in  general  in  their  intercourse  with 
their  neighbors  (ver,  11;  comp.  vers.  19,  27,  28). 
By  far  the  larger  number  of  the  proverbs  in  the 
chapter  are  therefore  arranged  with  reference 
to  this  leading  and  underlying  conception  of 
gentleness  ;  the  whole  presents  itself  as  a  tho- 
rough unfolding  of  the  praises  and  commenda- 
tions of  meekness  in  the  New  Testament,  which 
are  well  known  ;  e.  g.,  Matth.  v.  5;  James  i.  20. 
21. — Only  some  single   proverbs   are  less  aptly 


CHAP.  XIX.  1-29. 


175 


classified  in  this  connection,  such  as  the  warning 
against  hasty,  inconsiderate,  rash  .action  (ver.  2); 
that  against  untruthfulness  (vers.  9,  2H) ;  against 
slothfulness  (vers.  1.5.  l!4) ;  against  folly  and  a 
mocking  contempt  of  the  holy  (vers.  ti.  16,  29). 
.•Vnd  yet  these  interspersed  sentences  of  a  some- 
what incongruous  stamp  do  not  by  any  means 
essentially  disturb  the  connection  of  the  whole 
which  is  maintained  and  ruled  by  the  fundamen- 
tal idea  of  gentleness. 

Therefore  we  may  very  suitably,  in  the  homi- 
lefical  treatment  of  the  chapter  as  a  whole^  take 
this  as  the  general  subject :  The  prai.se  of  meek- 
ness, as  it  is  to  be  exhibited,  1)  in  respect  to 
God,  by  the  quiet  reception  of  Ilis  word  (James 
i.  21),  and  bringing  forth  fruit  with  patience 
(Luke  viii.  15) :  2)  in  relation  to  one's  neighbors, 
by  humility,  obedience,  love,  compassion,  etc. — 
Comp.  Stooker:  Against  contempt  of  poor 
neighbors:  1)  Dissuasion  from  this  peculiarly 
evil  fruit  of  wrath  and  uucharitableness  (vers. 
1-1.5) ;  2)  enumeration  of  some  of  the  chief  means 
to  be  used  against  wrath  in  general  [remedia,  s. 
Tclinacula  irie,  vers.  16-29). — Wohlfarth  :  On 
contempt  of  the  poor,  and  the  moderation  of 
anger. 

Vers.  1-7.  Geier  (on  ver.  1):  To  the  pious 
poor  it  may  impart  a  strong  consolation,  that 
notwithstanding  their  poverty  they  are  better 
esteemed  in  the  sight  of  God  than  a  thousand  un- 
godly and  foolish  rich  men. — Berleburg  Bible  (on 
ver.  1 ) :  He  who  has  nothing  that  is  his  own,  who 
accounts  himself  the  poorest  of  all  men,  who  sees 
nothing  good  in  himself,  and  yet  with  all  this 
stands  in  the  uprightness  of  his  heart  and  in  all 
simplicity,  is  far  more  pleasing  to  God  than  the 
souls  that  are  rich  in  endowments  and  in  learn- 
ing, and  yet  despise  and  deride  the  simple. — 
St,vrke  (on  ver.  4) :  Art  thou  forsaken  by  thy 
friends,  by  fatiier  and  mother,  by  all  men,  be  of 
good  comfort!  if  it  bo  only  on  account  of  good- 
ness, God  will  never  forsake  thee. — (On  vers.  6, 
7) :  VVe  often  trust  iu  men  more  than  in  God.  but 
find  very  often  that  this  hope  in  men  is  abortive, 
and  is  brought  lo  shame. — [Robert  Hall  (on  ver. 
2)  :  Sermon  on  the  advantages  of  knowledge  to 
the  lower  classes, — T.  Adams  (on  ver.  4):  Solo- 
mon says  not  tlie  rich  man,  but  riches;  it  is  the 
money,  not  the  man,  they  hunt.] 

Vers.  8-17.  [Moffet  (on  ver.  8):  Every  one 
hath  a  heart,  but  every  one  possesseth  not  his 
heart.  He  possesseth  his  heart  that,  furnishing 
it  with  knowledge  of  the  truth,  holdeth  his  heart 
firm  and  fast  therein,  not  suffering  his  courage 
to  tail,  nor  losing  tliat  good  possession  which  he 
hath  gotten. — Chalmers  (on  ver.  10);  With  all 
the  preference  here  expressed  for  virtuous  po- 
verty— the  seemliness  of  r.ank  and  the  violence 
done  by  the  upstart  rule  of  the  lower  over  the 
higlier,  are  not  overlooked.] — Melanchtho.n  (on 
ver.  10) :  The  ungoverned  and  uneducated  are  in 
prosperous  conditions  only  the  more  insolent  and 
base,  as,  e.g.,  Rehoboam.  when  he  became  king, 
Alexander  the  Great  after  his  great  victories,  etc. 
—  Tiihingen  Bible  (on  ver.  11);  It  is  great  wisdom 
to  bear  injustice  with  patience,  and  to  overcome 
and  even  to  gain  over  one's  persecutors  with  '^'■' 
nelils,  1  Pet  ii.  19;  JIatth.  v.  44  sq. — (On  vers. 
13,  14):  Goil's  wise  providence  manifests  itself 
very  specially  in  the  besio^val  of  good  and  pinus 


]  partners  in  marriage. — Von  Gerlach  (on  ver. 
17) ;  The  poor  the  Lord  regards  as  specially  His 
own,  and  therefore  adjusts  those  debts  of  theirs 
which  they  cannot  pay. — -Berleb.  Bible:  With 
that  which  the  righteous  man  dispenses  in  bene- 
factions to  the  poor,  he  is  serving  God  in  his 
counsels  with  respect  to  men. — [Lord  Bacon  (on 
ver.  11):  As  for  the  first  wrong,  it  does  but  of- 
fend the  law  ;  but  the  revenge  of  that  wrong  put- 
teth  the  law  out  of  office.  Certainly,  in  taking 
revenge  a  man  is  but  even  with  his  enemy,  but 
in  passing  it  over  he  is  superior. — Trapp  (on 
ver.  11):  The  manlier  any  man  is,  the  milder 
and  readier  to  pass  by  an  offence.  When  any 
provoke  us  we  say.  We  will  be  even  with  him. 
There  is  a  way  whereby  we  may  be  not  even  with 
him,  but  above  him,  and  that  is,  forgive  him. — 
Arnot:  The  only  legitimate  anger  is  a  holy 
emotion  directed  against  an  unholy  thing.  Sin, 
and  not  our  neighbor,  must  be  its  object ;  zeal 
for  righteousness,  and  not  our  own  pride,  must 
be  its  distinguishing  character. — ^Iuffet  (on 
ver.  17):  The  Lord  will  not  only  pay  for  the 
poor  m.an,  but  requite  him  that  gave  alms  with 
usury,  returning  great  gifts  for  small.  Give, 
then,  thy  house,  and  receive  heaven  ;  give  tran- 
sitory goods,  and  receive  a  durable  substance  ; 
give  a  cup  of  cold  water  and  receive  God's  King- 
dom — W.  Bates:  As  there  are  numerous  exam- 
ples of  God's  blasting  the  covetous,  so  it  is  as  vi- 
sible He  prospers  the  merciful,  sometimes  "by  a 
secret  blessing  dispensed  by  an  invisible  band, 
and  sometimes  in  succeeding  their  diligent  en- 
deavors in  their  callings.] 

Ver.  18-21.  Tiibingen  Bible :  CrueMy  \o  cWiMran 
is  no  discipline.  Wisdom  is  needful,  that  one  in 
the  matter  of  strictness  may  do  neither  loo  mucli 
nor  too  little  to  them. — Zeltner:  Too  shar]i 
makes  a  notched  edge,  and  loo  great  strictness 
harms  more  than  it  helps,  not  only  in  the  disci- 
pline of  children,  but  in  all  stations  and  rela- 
tions.— Starke  (on  ver.  21):  God  is  the  best 
counsellor.  Who  ever  enters  upon  His  cause 
with  Him  must  prosper  in  it — [J.  Foster:  The 
great  collective  whole  of  the  "devices"  of  all 
hearts  constitutes  the  grand  complex  scheme  of 
the  human  race  for  their  happiness.  Respecting 
the  object  of  every  device  God  lias  His  design. 
There  is  in  the  world  a  want  of  coalescence  be- 
tween the  designs  of  man  and  God;  an  estranged 
spirit  of  design  on  the  part  of  man.  God's 
design  is  fixed  and  paramount,  and  "  shtiU 
stand."] 

Vers.  22-29.  Melanchthon  (on  ver.  25):  Not 
all,  it  is  true,  are  improved  by  the  warning  ex- 
ample of  the  correction  which  comes  upon  the 
wicked,  but  some,  that  is,  those  wlio  are  rational 
and  not  insane,  those  who  hearken  to  admonition 
and  follow  it. — Starke  (en  ver.  25) :  The  fin.ai 
aim  of  all  penalty  should  be  the  improvement  as 
well  of  him  who  is  punished  as  of  others  who 
may  there  see  themselves  mirrored. — (On  ver. 
26) :  He  who  would  not  experience  shame  and 
sorrow  of  heart  from  his  children,  let  him  accus- 
tom them  seasonably  lo  obedience,  to  the  fear  of 
God  and  reverence. — J.  Lange;  God's  word  is 
the  right  rule  and  measure  of  our  life.  Wiioso- 
ever  departs  from  this,  his  instruction  is  deceitful 
and  ruinous. — Hasius  (on  ver.  29)  :  Every  sin, 
whether  gre.at  o;-  small,  has  by  God's  ordinance 


ITG 


THE  PROVERBS  OF  SOLOMON. 


its  Jofinile  penalty.  Happy  he  who  recognizes 
this,  and  knows  how  to  shun  these  punish- 
ments. 

[Bp.  Hall  (onver.  22):  That  which  should  be 
(he  chief  desire  of  a  man  is  his  beneficence  and 
kindness  to  others;  and  if  a  rich  man  promise 
much  and  perform  nothing,  a  poor  man  that  is 
unable  either  to  undertake  or  perform  is  better 
than  he. — Arnot:  A  poor  man  is  better  than  a 
liar;  a  standard  has  been  set  up  in  the  market 
place  to  measure  the  pretences  of  men  withal,  and 
those  who  will  not  employ  it  must  take  the  con- 
sequences.— Ch.\lmeks  (on  ver.  23) :  Religion 
may  begin  with  fear,  but  will  end  in  the  sweets 


and  satisfactions  of  a  spontaneous  and  living 
principle  of  righteousness. — Bp.  Sherlock  (on 
ver.  27) ;  Since  the  fears  and  apprehensions  of 
guilt  are  such  strong  motives  to  infidelity,  the 
innocence  of  the  heart  is  absolutely  necessary  to 
the  freedom  of  the  mind.  We  must  answer  for 
the  vanity  of  our  reasonings  as  well  as  the  vanity 
of  our  actions,  and  if  we  take  pains  to  invent 
vain  reasoning  to  oppose  to  the  plain  evidence 
that  God  has  afforded  us  of  His  being  and  power, 
and  to  undermine  the  proofs  and  authority  on 
which  religion  stands,  we  may  be  sure  we  shall 
not  go  unpunished.] 


e)  Admonition  to  avoid  drunkenness,  sloth,  a  contentious  spirit,  etc 
Chap.  XX. 

1  Wine  is  a  mocker,  strong  drink  boisterous, 
whosoever  is  led  astray  thereby  is  not  wise. 

2  As  the  roaring  of  a  lion  is  the  dread  of  the  king; 
he  that  provoketh  him  sinneth  against  his  own  soul. 

•■)  It  is  an  honor  to  a  man  to  dwell  far  from  strife, 
but  every  fool  breaketh  forth. 

4  The  sluggard  plougheth  not  because  of  the  cold  ; 
he  seeketh  in  harvest  and  hath  nothing. 

5  Counsel  in  the  heart  of  a  man  is  as  deep  waters, 
but  a  wise  man  draweth  it  out 

6  Many  proclaim  each  his  own  grace ; 
but  a  faithful  man  who  can  find  ? 

7  He  who  in  his  innocence  walketh  uprightly, 
blessed  are  his  children  after  him  ! 

8  A  king  sitting  on  his  throne, 
searcheth  out  all  evil  with  his  eyes. 

9  Who  can  say,  I  have  made  my  heart  clean, 
I  ara  pure  from  my  sin? 

10  Divers  weights  and  divers  measures, 

an  abomination  to  .Jehovah  are  they  both. 

1 1  Even  a  child  maketh  himself  known  in  his  deeds, 
whether  his  work  be  pure,  and  whether  it  be  right. 

12  The  ear  that  heareth,  and  the  eye  that  aeeth — 
Jehovah  hath  created  them  both. 

]  ^  Love  not  sleep,  lest  thou  come  to  poverty ; 

open  thine  eyes,  and  be  satisfied  with  thy  bread. 

14  "It  is  bad,  it  is  bad  !  "  saith  the  buyer, 

but  when  he  is  gone  his  way  then  he  boasteth. 

1 5  There  is  gold,  and  a  multitude  of  pearls ; 
but  a  precious  vase  are  lips  of  knowledge. 

10  Take  his  garment  that  is  surety  for  a  stranger, 

ami  for  strangers  make  him  a  bondsman. 
17   Br^ad  of  deceit  is  swee.t  to  a  man, 

but  afterward  his  mouth  is  filled  with  gravel. 
IH  T'Ltus  are  established  by  counsel, 

and  with  good  advice  make  war. 


CHAP.  XX.  :-oO.  m 


ly  He  that  goeth  about  as  a  talebearer  revealeth  secrets  ; 
with  him  that  openeth  wide  his  lips  have  nothing  to  do. 

20  He  that  curseth  father  and  mother, 
his  light  goeth  out  in  utter  darknej=s. 

21  An  inlieritance  that  is  hastily  gained  in  the  beginning, 
its  end  will  not  be  blessed. 

22  Say  not:  Let  ine  avenge  the  evil ! 
wait  on  Jeh')vah  ;  he  will  help  thee. 

23  An  abomination  to  Jehovah  are  diverse  weights, 
and  a  deceitful  balance  is  not  good. 

24:  Man's  steps  are  of  Jehovah  ; 

man — how  shall  he  understand  his  way? 

25  It  is  a  snare  to  a  man  that  he  hath  vowed  hastily, 
and  after  vows  to  inquire. 

26  A  wise  king  sifteth  the  wicked, 

and  bringeth  the  (threshing)  wheel  over  them. 

27  The  spirit  of  man  is  a  candle  of  Jehovah, 
.searching  all  the  chambers  of  the  body. 

28  Grace  and  truth  preserve  the  king, 
aud  he  upholdeth  his  throne  by  mercy. 

29  The  glory  of  young  men  is  their  strength, 
and  the  honor  of  old  men  is  the  grey  head. 

30  Wounding  stripes  are  a  correction  of  evil, 
aud  strokes  in  the  inner  chambers  of  the  body. 

GRAMMATICAL    AND   CRITICAL. 

Vtfr.  2.  n2j,*nO  is  either  to  be  pointed  with  Uitzio  n3j?nD  (partic.  with  suffix  from  a  denominative  Terb  of  A.i«- 

m*ic  form  "^31*1^,  "  to  throw  into  a  passion,  to  excite  wrath  "  [TI'lD^*].  or,  which  is  probably  simpler,  with  Ewald,  Ber- 

THEAtr.  [Fuerst',  fite.,  to  conceive  of  it  aa  a  Hithp.  piirtiriplf,  whose  ordinary  ra^-aniog,  '■  to  become  exciteil  agaiost  any 
ont^.'  (comp.  xxvi  17)  here  passes  over  into  the  traiisiiiv-  iU'-m..  "t.>  excite  wume  one  against  one's  self,  to  call  some  ono 
forOi  against  one'a  self."  Altogether  too  artificial,  and  in  conflict  with  the  did  version^s  ("LXX:  b  napo^vvmi-  avrov;  Vulg.: 
*tai  pr-'vocit  cum)U  L  mbbeit's  txplnnaiiou  :  ■' he  ih.it  HiuusrtU  himself  (riflelh  up)  against  him  ^the  king]."  [E.  V.,  H., 
S.,  M.,  tic.,  agree  with  onr  author;  Dk  Vi.  and  Notes,  with  Umbreit]. 

Ver.  3.  il3U'  is  according  to  the  Miisoretic  punctuation  the  Infinitive  of  ^^'*  [as  in  Isa.  xxx.  7]  and  not,  as  moat  of 

—  T 

the  recent  interj  r-ters  [among  them  Umbreit,  Ewald,  Hitzio.  [Fderbt.  M  .  fie]],  rf  gard  it,  a  substantive  from  the  root 
n3E2'.  for  whith  derivation  certainly  no  other  support  could  be  adduced  than  Ex.  xxi.  19. 

Ver,  4.  The  K'ri  7Xt71  is  doubtless  preferable  to  the  K'thihh  7NC'''  CPs.  cix.  10),  for  "to  beg  in  harvest"  would 
give  a  meaning  too  intenne.  [So  U.,  S.,  etc.]. — UiiziG  changes  fpn^  into  fllplD.  which,  according  lo  Arabic  analogies, 
should  mean  "  a  fruit  basket ;"  be  then  reads  7N^^  "  he  demands,  desires,"  and  obtains  the  meaning : 

"A  pannier  [7]  the  sluggard  doth  not  provide  [?], 

'•trieth  to  borrow  [?j  in  harvest,  and  nothing  cometh  of  it[?]." 

Ver.  9.  ['jT^nU,  cited  by  Bott.  §948,  c,  as  one  of  the  exampIeK  of  the  "  stative"  perfect,  used  to  describe  spiritual 

itatea.     TOX*,  one  of  his  examples  of  the"  ^ien^  licitum"  the  Imperf.  used  to  express  what  can  be;  'who  can  say;'" 

i  '."SO,  3.— A.]         , 

Var.  16.  rpp7  standing  emphatically  at  the  beginning  of  a  verse,  one  of  the  few  instdncea  of  the  full  Imperative 

form  ;  Bott.  g  lUl'.  2— A.]. 

Ver.  18.  JiiWALD  proposes  instead  of  T}t^)?  to  read  the  Infin.  nti'l?.  as  in  chap.  xi^i.  3  ;  but  the  Imperative  seems  more 

«]);nopriate.  and  gives  to  the  expression  greater  vivacity. 

V«r.  22.  llh    1*1^*1,  one  of  the  few  examples  of  double  acc.nt,  the  penultimate  accent  marking  the  rhythm,  that  on 
I  It       j-j: 
th  ■  ultima  sustaining  its  vowel;  Bott.^  4S2.  e.f. — The  Jussive  form  with  1  conaec.  is  naed  to  assert  a  sure  result;  Bbrr. 
■*  a_jirinativ  consecutiv." — A.J 

Ver.  25,  Vr,  esbentittUy  identical  with  ni*/.  signifies,  according  to  the  Arabic,  "  to   spe^ik  inconsiderately,  to  pro- 
-T  "tt 

mine  thoughtlessly ;"  ]^1p  is  here  not  a  substantive,  but  an    Infinitive  continuing  the  finite  verb.     According  to  this 

»im|de  explanation,  which  is  lexically  well  justified,  Ewald's  conception  of  L'7''  as  a  substantive,  which  should  be  pointed 

!*"^'.auii  translated,  "hasty  vow,"'  niiiy  be  dismissed  as  superfluous;  and  also  the  derivation  preferred  by  Jerome,  Ldtheb 

and  oth  rs  of  ilie  ol  ier  ex|iOfitors,  from  the  root    L*!*!  '*  to  swallow''  [Vulgate :  devorare  sanctus ;  Luthee  :  "  das  Htitige 

Iti-stem'^].     [Ges;cn.  and  FtJKRST  are  authorities  for  the  view  adopted  by  our  author,  while  Bott.,  with  great  positiv-ncs* 

I?  961,  5  and  n.  7]  protmiinci'S  the  form  a  Jussive  form  with  a  "  permissive"  meaning,  from  ^Tl7  or  J,*^^'7  ;  ''let  him  only, 
».  e  if  he  only  hurry  or  haxten  too  much." — A.] 

Ver.  2:1.  [Q^ianS'  young  men,  j«tJ«n«,  aa  distinguished  from  D'1^n3>  yonih,  juMntas  ;  comp.  Bott.,  g  408,3 — A]. 

12  '   ''  '    ■ 


178 


THE  PROVERBS  OF  SOLOMON. 


EXEGETICAL. 

1.  Vers.  1-5.  Various  precepts  of  prudence 
and  integrity,  (especiiiUy  directed  against  drunk- 
enness, a,  conleiitious  spirit  and  indolence). — 
■Wine  is  a  mocker.  The  spirit  of  wine,  and 
in  like  manner  tliat  of  "mead"  or  "strong 
drink "  (l^t?,  ainepa,  Luke  i.  15),*  a  frequent 
accompaniment  or  substitute  of  wine  (comp. 
Lev.  X.  9;  Num.  vi.  3;  Judg.  xiii.  4  sq. ;  Isa.  v. 
11;  xxviii.  7,  elc),  appears  Ijere  "personified,  or 
represented  as  in  a  sense  an  evil  demon,  which 
excites  to  frivolous  wantonness,  to  wild  and 
boisterous  action,  and  by  the  confusion  of  the 
senses  into  which  it  plunges  man,  robs  him  of 
all  clear  self-possession"  (Elstee). — Whoso- 
ever is  led  astray  thereby  is  not  iwise. 
With  this  phrase  "to  stagger,  or  reel  because  of 
or  under  something"  comp.  v.  19.  For  the 
general  meaning,  Isa.  xxviii.  7. 

Ver.  2.  With  clause  a  compare  xix.  12  (which 
is  literally  identical  with  the  clause  before  us, 
except  that  this  has  HO'N,  "dread"  [terrible 
word,  an  utterance  that  spreads  terror]  instead 
of  'll")- — ^^  that  provolieth  him  sinneth 
against  his  own  soul.  For  the  first  phrase  see 
Critical  Notes. — "  Sinneth  against  his  own  soul " 
iW3i,  an  accusative  of  respect) ;  comp.  kindred 
although  not  identical  expressions  in  viii.  36; 
vi.  32. 

Ver.  3.  It  is  an  honor  to  a  man  to  dwell 
far  from  strife.  See  Critical  Notes.  To  "dwell 
far  from  strife"  is  an  apt  expression  to  describe 
the  quiet,  peaceable  demeanor  of  the  wise  man, 
in  contrast  with  the  passionate  activity  of  the 
contentious  multitude.  For  the  meaning  and 
use  of  the  verb  of  clause  b,  j?vjn',  comp.  xvii. 
14;  xviii.  1;  with  the  meaning  of  the  whole 
expression  comp.  xix.  11. 

Ver.  4.  The  sluggard  plougheth  not  be- 
cause of  the  cold,  thut  is,  because  the  season 
in  which  his  field  should  be  cared  for  is  too  dis- 
agreeably rough  and  cold  for  him.  [For  illus- 
tration see  Tho.mson's  Land  and  Book,  I.,  207]. 
Inconsequence  of  this  indolent  procedure  "he 
teeketh  in  harvest  " — for  fruits  of  his  field — "  and 
there  is  nothing."  See  Critical  Notes.  [Rueet- 
SCHI,  ubi  supra,  p.  149,  retaining  the  general 
meaning,  objects  that  the  tenu  here  used  is  not 
the  one  that  of  itself  describes  the  cold  and 
stormy  harvest  time;  he  therefore  retains  the 
temporal  meaning  of  the  preposition,  and  ren- 
ders, "from  the  time  of  the  (fruit)  harvest  on- 
ward," etc.,  this  being  the  proper  lime  for  the 
ploughing  and  sowing,  a  time  which  none  can 
suffer  (0  pass  by. — .\.] 

Ver.  5.  Counsel  in  the  heart  of  man  is  as 
deep  ■paters,  rlc;  i.  €.  the  purpose  that  one  has 
forn)ed  may  be  difficult  to  fathom  (see  the  same 
figure,  chap,  xviii.  4)  ;  a  wise  man  nevertheless 
draws  him  out,  elicits  from  him  his  secret,  and 

brings  it  to  light.     H/T  means  to  "  draw  "  water 

with  a  bucket  ('7"!.  Isa-  xl.  15),  to  bring  it  up 

*  F(»r  a  full  anrl  valimhie  (liBriicsion  of  the  meaning  of 
tbeBc  and  kindrt-d  term.-*,  nee  an  article  by  Dr.  Lau*rie  in  tlie 
Bibiiuititca  Sacra,  January,  1809. — A. 


laboriously  from  a  deep  place  (Ex.  ii.  16,  19) — a 
metaphor  suggested  by  the  figure  in  clause  a, 
and  evidently  very  expressive. 

2.  Vers.  6-11.  On  the  general  sinfulness  of 
men. — Many  proclaim  each  his  ovrn  grace 
(or  love).  The  verb  which  is  originally  to  "call" 
is  here  to  "  proclaim,  to  boast  ot,"  priedicarc. 
t^'X,  "each  individual  "  of  the  "  many  a  man," 
the  mass  or  majority  of  men. — But  a  faithful 
man  who  can  find?  For  the  phrase  "a  man 
of  fiJelitj',"  comp.  xiii.  17  ;  xiv.  .5:  for  the  gen- 
eral meaning,  Ps.  cxvi.  11  ;    Kom.  iii.  4. 

Ver.  7.  He  ^7ho  in  his  innocence  w^alk- 
eth  upright.  Thus,  taking  pnV  attributively, 
as  an  adjective  subordinated  to  the  participle,  the 
LXX,  Vulg.,  Syr.,  had  already  treated  the  con- 
struction, and  later  Ewald  and  HiTzio  [and 
Kampu,];  while  recent  expositors  generally 
render,  "isa  righteous  man"  [H.  and  N.],  or 
in  other  instances  treat  the  "righteous"  as  the 
subject  (Umbreit,  Elster,  etc.),  [S.  and  M., 
E.  v.,  and  De  W.]. — With  this  benediction  upon 
the  descendants  of  the  righteous  in  clause  A 
comp.  xiv.  26;  with  the  Vins  "after  him,"  i.  e. 
after  his  death.  Gen.  xxiv.  07  ;  .Job  xxi.  21. 

Ver.  8  A  king  ....  searcheth  out  all 
evil  with  his  eyes.  The  natural  reference  is 
to  the  king  as  he  corresponds  with  his  ideal,  that 
he  be  the  representative  on  earth  of  God,  the 
supreme  Judge.  Comp.  xvi.  10;  also  Isa.  xi.  4, 
where  similar  attributes  to  these  are  ascribed  lo 
the  Messiah,  as  the  ideal  typically  perfect  king. 
With  this  use  of  the  verb  "to  silt  or  winnow," 
to  separate,  comp.  ver.  26. 

Ver.  9.  'Who  can  say :  I  have  made  my 
heart  clean,  I  am  pure  from  my  sin  ?  The 
question  naturally  conveys  a  decided  negative 
by  implication  :  "No  one  can  say,"  c(c.  ,*  comp. 
ver.  0  A,  and  ver.  24  A.  It  is  not  a  permanent 
purity,  a  "  having  kept  one's  self  pure  "  (from 
birth  onward)  that  is  the  subject  of  the  emphatic 
denial  in  this  proverb  (in  opposition  to  Bee- 
TUEAu's  view),  but  a  having  attained  to  moral 
perfection,  the  having  really  conquered  all  the 
sins  that  were  in  existence  before,  that  is  denied. 
We  sliould  therefore  bring  into  comparison  not 
passages  like  Job  xiv.  4;  xv.  14;  Ps.  li.  5  (7), 
but  such  as  1  Kings  viii.  46;  Eccles.  vii.  20;  1  John 
i.  8;  .lames  iii.  2,  etc.  With  this  expression.  "  I 
have  made  my  heart  clean,"  comp.  Ps.  Ixxiii.  1;^. 
Ver.  10  draws  attenlion  to  deception  in  busi- 
ness intercourse  as  a  peculiar  and  prominent 
form  of  that  universal  sinfulness  which  has  just 
been  spoken  of  as  having  no  exceptions.  Comp. 
chap  xi.  1,  and  ver.  23  below.  With  the  lan- 
guage in  clause  A  compare  xvii.  15  A. 

Vers.  11.  Even  a  child  maketh  himself 
knoTwn  in  his  deeds.  With  regard  to  the  OJi 
"  even."  which  does  not  belong  to  the  word  next 
following,  but  to  the  "l^'J,  "child"  (as  Geier, 
Umbbeit,  Elster,  Hitzio  rightly  interpret), 
comp  remarks  on  xix.  2. — "  His  deeds"  Ewald 
and  U.MBBEiT  are  inclined  to  render  by  "plays, 
sports,"  in  disregard  of  the  uniform  meaning  of 
tlie  word,  and  in  opposition  to   the   only  correot 

construction  of  the  "even."     D'/Si'n  is  rather 

■  T  -:  — 

the  works,  the  actions,  the  individual  results  or 


CHAP.  XX.  1-30. 


17M 


the  child's  self-determination,  from  which  it  may 
even  now  be  with  coufidence  inferred  of  what 
Bort  "his  work"  is,  i.  e.  the  entire  inner  ten- 
dency of  his  life,  his  character  (if  one  prefers 
the  notion),  the  nature  of  his  spirit  (Hitzig). — 
That  this  thought  also  stands  related  to  the  fact 
of  universal  sinfulness  needs  no  fuller  demon- 
stration. Oomp.  the  familiar  German  proverb, 
"  Was  ein  Dornchen  wei-den  loill  spitzt  sich  bei 
X'ilm"  [what  means  to  become  a  thorn  is  early 
sliarpening]. 

3  Vers.  12-19.  Admonitions  to  confidence  in 
God,  to  in  lustry,  prudence  and  integrity. — The 
ear  that  heareth,  and  the  eye  that  seeth — 
Jehovah  hath  created  them  both.  An  al- 
lusion, plainly,  not  to  the  adaptation,  the  divine 
purpose  and  direction  in  the  functions  of  hear- 
ing and  seeing  (HiTZtc),  but  to  God's  omniscience 
as  a  powerful  motive  to  the  fear  of  God  and  con- 
fidence in  Him ;  comp.  xv.  3,  and  especially  Ps. 
xciv.  9. 

Ver.  13.  With  a  compare  vi.  9,  10. — Open 
thine  eyes,  and  thou  shalt  be  satisfied 
■with  bread.  The  imperative  clause,  "be  sat- 
isfied with  bread,"  has  here  the  meaning  of  a 
consecutive  clause,  as  in  iii.  4.  [This  illustrates 
what  BoTT.,  \  957,  6,  calls  the  "desponsive"  use 
of  the  Imperative,  conveying  sure  promises]. 
With  this  language  compare  xii.  11.  To  "open 
the  eyes  "  is  naturally  the  opposite  of  sleep  and 
drowsiness,  and  therefore  the  description  of 
wakeful,  vigorous,  active  conduct. 

Ver.  14.  "  It  is  bad,  it  is  bad  !  "  saith  the 
buyer,    but   w^hen    he    is    gone    his   ■way 

(17  7!S1,  for  which  we  should  perhaps  with 
HiTzio  read  17  7jN1,  corresponds  with  the  Ger- 
man, "  imd  trollt  er  sich  "  [when  he  lakes  himself 
off],  when  he  has  gone  his  way)  then  he 
boasteth,  i.  e.  of  the  good  bargain  that  he  has 
made.  The  verse  therefore  censures  the  well- 
known  craft,  the  deceitful  misrepresentation, 
with  which  business  men  seek  to  buy  their  wares 
as  cheap  as  possible,  below  their  real  value  if 
they  can.     In  opposition  to  the  true  meaning  of 

iljp,  as  well  as  inconsistently  with  the  idea  of 
boasting  in  the  second  clause,  Schultens  and 
Elsteii  (and  Luther  likewise)  render:  "It  is 
bad,  it  is  bad  !  saith  the  owner  (?)  of  his  posses- 
sion; but  when  it  is  gone(?)  then  he  boasteth  of 
it(?)." 

Ver.  1.5.  There  is  indeed  gold  and  a 
multitude  of  pearls,  etc.  \s  these  precious 
things  are  compared  in  chap.  iii.  14,  15;  viii.  11, 
with  intelligent,  wise  dispositions  and  discourse, 
io  are  they  here  compared  with  wise  lips,  that  is, 
with  the  organ  of  wise  discourse.  In  this  con- 
tiection  we  should  doubtless  notice  the  dilference 
between  "  gold  .and  pearls  "  as  valuable  native 
material,  not  yet  wrought  into  articles  of  orna- 
ment, and  on  the  other  hand,  the  lips  as  an  ar- 
tistic "vase"  or  other  "vessel"  (tliat  lias  come 
forth  from  the  hand  of  the  divine  artificer,  and 
is  adorned  and  embellished  by  man's  wise  use 
of  it). 

Ver.  16.  Comp.  vi.  1-5;  xi.  15;  xvii.  18.  In- 
stead of  the  warnings  that  are  there  found  against 
foolish  suretyship,  we  have  here  in  a  livelier 
style  a  demand  to  give    over   at   once,  without 


hesitation  as  bondsman  any  such  inconsiderate 
surety. — And  for  strangers  make  him  a 
surety.  Instead  of  the  K'ri  "for  a  strange 
woman,"  i.  e.,  an  adulteress,  we  should  unques- 
tionably retain  here  the  K'thibh,  "  for  strangers, 
unknown  people;"  while  in  the  corresponding 
passage,  chap,  xxvii.  13,  'iV')^}  "  the  strange 
woman  "  is  undoubtedly  the  correct  reading. 

Ver.  17.  Bread  of  deceit  is  sweet  to  a 
man,  i.  e.,  enjoyments  and  possessions  secured 
by  means  of  deceit;  comp.  xxiii.  3;  ix.  17. — For 
this  use  of  "s.and,  gravel,"  (an  appropriate  em- 
blem to  describe  a  thing  not  to  be  enjoyed)  comp. 
Lam.  iii.  IG. 

Ver.  18.  Plans  are  established  by  coun- 
sel, nyj;  here  equivalent  to  TID,  counsel 
which  one  takes  with  another, — comp.  xv.  22. — 
And  with  good  advice  make  war.  The 
"  advice  "  or  management  (comp.  i.  5)  is  plainly 
contemplated  as  the  result  of  the  counsel  that 
has  been  taken  ;  comp.  xxiv.  6. 

Ver.  19.  With  clause  a  compare  xi.  13;  with 
b,  xiii.  3. 

4.  Vers.  20-23.  Against  hatred  of  p.arents,  le- 
gacy-hunting, revenge,  deceit. — He  that  cur- 
seth  father  and  mother,  and  so  in  the  boldest 
w,ay  transgresses  the  fifth  commandment  of  the 
law,  (Ex.  XX.  12,  comp.  Ex.  xxi.  17:  Lev.  xx. 
9). — His  light  goeth  out  in  utter  darkness. 
The  same  figure  is  used  also  in  xiii.  9,  here  as 
there  serving  to  illustrate  the  hopeless  destruc- 
tion of  life  and  prosperity. — In  regard  to  ]ity'N, 
the  "pupil  of  the  eye,  blackness,  midnight" — 
for  which  the  K'ri  unnecessarily  demands  the 
I  Aramaic    t'CX — comp.  notes  on  vii.  9. 

Ver.  21.  All  inheritance  that  hath  been 
hastily  gained  in  the  beginning.     In  favor 

;  of  the  K'ri  nSnbo,    "hurried,  hastened  "  (comp. 

{  Esther,  viii.  14,  and  also  remarks  above  on 
chap.  xiii.  11),  we  have  the  testimony  of  the  an- 
cient  versions,  the  parallel  in  xxviii.  20,  22,  and 

'  besides  the  position  of  this  verse  after  verse  20. 
For  it  is  precisely  the   wayward  sou,   who  de- 

i  spises  and  curses  his  parents,  that  will  be  very 
readily  disposed  to  seize  upon  his  inheritance  be- 
fore the  time  against  their  will   (comp.  Luke  xv. 

i  12),  and  possibly  even  to  drive  his   parents  vio- 

j  lently  out  of  their  possession  (comp.  xix.  20). 
That  no  blessing  can  rest  upon  such  possessions, 
that  as  they  were  unrighteously  acquired  at  first 

j  so  they  must  in  the  end  be  wasted  and  come  to 
nougiit,  is  a  truth  which    clause   A  in   a  simple 

way  brings  to  view.  The  K'thibh  nbnba  would 
either  signify  "  cursed,"  in  accordance  with 
Zech.  xi.  8  (so  Elster,  e.  g.,  regards  it),  or  in 
accordance  with  the  Arabic,  "  acquired  by  ava- 
rice "  (soUmbreit).  [H.,  N.,  W.,  S.,  M.,  Ber- 
th eac,  Kamph,  etc  ,  agree  in  supporting  the  ex- 
position adopted  by  our  author], 

Ver.  22.  Say  not:  let  me  avenge  the  evil; 
«'.  e  ,  do  not  desire  to  requite  evil  with  evil,  do 
not  avenge  thyself  for  offences  that  have  been 
done  thee:  comp.  xxiv.  29;  Dent,  xxxii.  3-3; 
Rom.  xii.  17;  1  Pet.  iii.  9. — The  second  member 
of  clause  6  is  evidently  a  consecutive  cl.-iuse,  as 
the  Jussive  frequently  is  after  the  Imperative  ; 


180 


THE  PROVERBS  OF  SOLOMON. 


fomp.  Isa.  viii.  10;  2  Kings  v.  10.  The  Vulgate 
correctly  renders  ^^ei  liberabit  te,"  while  the  LXX, 
RosKNMUELLKR,  EwALD,  etc.,  treat  the  words  as 
a  final  clause ;   '•  that  he  may  keep  thee." 

Ver.  23.  Comp.  ver.  10.  A  deceitful  ba- 
lance is  not  good;  (Z.,  "is  shameful,"  lit.  is 
■•  not  good,  is  no  good,"  as  in  xvii.  20;  xviii.  -5) ; 
a  liloUs,  expressing  the  idea  of  that  which  is  very 
base. 

5.  Ver.  24-30.  Miscellaneous  admonilinns  to 
the  fear  of  God  and  integrity. — From  Jeho- 
vah are  man's  steps;  comp.  xvi.  9;  Ps. 
.txxvii.  23.  The  "steps"  are  naturally  "not 
acts  in  their  subjective  ethical  aspect,  but  these 
acts  according  to  their  result,  their  several  is- 
sues in  a  parallel  series  of  experiences,— and 
therefore  those  events  depending  on  the  action  of 
man  which  make  up  its  external  counterpart" 
(Hitzig). — In  regard  to  the  emphatic  negative 
import  of  the  question  in  clause  b,  compare  re- 
marks on  ver.  9. 

Ver.  25.  Before  the  t^ip  ^h^  [he  hath  vow- 
ed hastily]  there  should  be  supplied  the  con- 
junction DX,  "if;"  therefore  render  literally 
"it  is  a  snare  to  a  man.  vows  he  hastily,"  /.  e., 
if  he  in  a  hasty  manner  promises  to  devote  a 
thing  to  God  as  sacred  (as  ttopjav,  Mark  vii.  11). 
See  Critical  notes. — Furthermore  hasty  conse- 
crations, and  in  like  manner,  according  lo  clause 
b  the  hasty  assumption  of  vows,  are  here  called  a 

"snare"  (E'"'p,  comp.  remarks  on  xviii.  7),  be- 
cause he  who  makes  the  rash  vow  afterward 
easily  repents  of  it,  and  falls  under  the  tempta- 
tion sinfully  to  break  or  to  recall  his  vow  (comp. 
Numb.  XXX.  3;  Eccles.  v.  3). 

Ver.  26.  A  wise  king  sifteth  the  wicked. 
To  "sift"  or  "winnow"  expresses  here,  just  as 
it  does  in  ver.  8,  a  discriminating  separation  of 
the  chaff  from  the  grain;  comp.  for  this  familiar 
and  pertinent  figure  Ps.  i.  4  ;  Isa.  xvii.  13;  .\iu. 
ix.  9. — And  bringeth  the  wheel  over  them, 
i.e.,  the  wheel  of  the  threshing  cart  (Isa.  xxviii. 
27  sq.),  which  however  is  contemplated  here  not 
80  much  as  an  instrument  of  harvesting,  as  ra- 
ther in  the  light  of  a  means  and  emblem  of  the 
severe  punishment  of  captive  enemies  ( in  accord- 
ance with  2  Sam.  xii.  31  ;  1  Cliron.  xx.  3  ;  Am. 
i.  3).  There  is  therefore  no  offence  to  be  taken 
in  view  of  the  fact  that  in  the  operation  of  thresli- 
ing  the  crushing  with  the  wheel  preceded  the 
winnowing  or  sifting,  while  here  it  is  not  men- 
tioned until  after  it  (in  reply  to  Berthratj). 

Ver.  27.  The  spirit  of  man  is  a  candle  of 
Jehovah;  lit.,  '•  ain-ii  a  breatli,"  for  this  is  the 
first  meaning  of  the  Hebrew  term  nOE'3  (Gen. 
il.  7) ;  yet  it  is  not  the  snul  which  pervades  and 
animates  all  the  members  of  tlie  body  (as  H(T- 
T.IG  renders),  according  to  the  view  of  many  of 
the  elder  expositors,  as  also  Starkb,  Von  Okr- 
I.AOH,  etc.,  but  the  spirit,  as  the  higher  manifes- 
tation of  soul-life,  or  if  any  one  prefers,  the  rea- 
.lon,  selJ-conseiouHness  (Umbreit,  Elster)  that  is 
intended  by  the  expression.  For  all  analogies 
are  wanting,  at  least  within  the  range  of  the  Bi- 
ble, for  a  comparison  of  the  sonl  with  a  light  (the 
Arabic  maxim  in  Kazwini  Cnmnog.  I.  S.'i"),  in 
which  the  soul,  JVepliench,  is  designated  the  light 
of  the  body,  plainly  has  no  bearing  on  our  pre- 


sent object).  On  the  contrary  the  inner  light  or 
eye,  (to  tpiji;  to  ev  aot)  of  which  the  Lord  speaks 
in  Matth.  vi.  22,  23,  is  unquestionably  an  organ 
or  factor  of  the  higher  spiritual  soul,  more  pre- 
cisely designated  as  the  vovi;  or  the  reason.  1q 
support  of  the  idea  that  PIDtyj  in  the  passag* 
before  us  signifies  essentially  this  and  nothing 
else,  there  may  be  adduced  the  identity  of 
D"n  mai  with  O'-n  nn  as  indicated  by  % 
comp.irison  of  Gen.  vi.  17  with  Gen.  ii.  7.  The 
expression  "  candle  of  Jehovah  "  moreover  seems 
to  point  rather  to  the  spirit  as  that  factor  in  hu- 
man personality  which  proceeds  immediately 
from  God,  than  lo  the  soul  which  inheres  in  the 
physical  life,  and  does  not  rise  essentially  above 
it.* — [WoRDsw.  and  some  other  English  exposi- 
tors understand  the  allusion  to  be  specifically  to 
the  conscience ;  the  majority  are  content  with 
the  more  comprehensive  term  spirit,  including 
intellectual  and  moral  factors. — A.]. — Search- 
ing all  the  chambers  of  the  body,  i.  e.,  look- 
ing through  its  whole  interior, — which  clearly 
suggests  the  ruling  relation  of  this  "searcher" 
to  the  body,  the  sphere  of  its  activity,  and  so  is 
very  pertinent  with  respect  to  the  spirit,  but 
not  to  the  soul.  In  regard  to  the  "  chambers  of 
the  body  "  comp.  ver.  36,  and  xviii.  8. 

ViT.  28.  Grace  and  truth  preserve  the 
king.  "Mercy  and  truth,"  or  "love  and 
truth,"  not  quite  in  the  sense  of  iii.  3;  the  at- 
tributes of  a  king  are  intended  by  the  terms, 
which  should  rather  be  rendered  "  grace  and 
trutli."  With  this  idea  of  "  preserving  "  comp. 
Ps.  XXV.  21  ;  with  that  of  "upholding  "  in  clause 
b,  Isa.  ix.  6. 

Ver.  29.   Comp.  xvi.  31  ;   xvii.  6. 

Ver.  30.  'Wounding  stripes  are  a  correc- 
tion of  evil  and  strokes  (that  reach)  to  the 
chambers  of  the  body  ;  i.  e.,  stripes  or  blows 
that  cause  wounds,  such  as  one  administers  to 
his  son  under  severe  discipline  (comp.  xix.  18), 
have  this  beneficial  effect,  that  they  intend  a  sa- 
lutary infliction  or  correction  "on  the  evil"  in 
this  son,  as  a  scouring  of  the  rust  which  has  ga- 
thered on  a  metal  cleanses  and  brightens  the  me- 
tal. And  not  merely  does  such  an  external 
chastening  as  this  accomplish  the  sharp  correc- 
tion of  the  son  ;  it  penetrates  deep  into  the  in- 
most parts  of  the  body  (comp.  remarks  on  ver. 
27),  i.  e.,  to  the  innermost  foundations  of  his  per- 
sonal life  and  consciousness,  and  so  exerts  a  re- 
forming influence  on  him.  Thus  Ewald  and 
Elster  correctly  render,  and  substantially  Um- 
breit also  (comp.  Luther's  version,  which  ex- 
presses the  true  meaning  at  least  in  general), 
while  Bertuead  regards  pnipri,  "remedial 
application,"  as  the  subject,  and  (after  the  ana- 
logy of  Esther  ii.  3,  9,  12)  understsinds  it  to  re- 
fer to  "the  application  of  oinimenls  and  per- 
furiips  for  beautifying"  (!  ?)  ;  HiTzin,  however, 
natur.ally  emends  again,  and  by  changing  p'"'nn 
to  2p'  ibn  obtains  the  meaning:  "Wounding 
stripes  drop  (?)  into  the  cup  of  the  wicked  (?) 
and  strokes  into  the  chambers  of  the  body." — 
[Our  English  version  is  defective  from  its  obscu- 
rity:   The  hlueness  of  a  tiionnd  cleanselh  away  evil. 

*  Vov  RCDLOpp,  Lehrf.  vtym  Menschf^,  2(1  Ed.,  p.  48,  also  takQ% 
a  correct  viow  of  the  passage. 


CHAP.  XX.  1-30. 


l?i 


Recent  expositors  are  clearer  in  tlieir  renderings, 
and  differ  but  sligbtly  in  their  clioice  of  terms. 
Stuart;  Wounding  siripes  (II.;  the  bruises  of  a 
wound)  are  the  rented)/  for  the  base  (H.  ;  are  a 
cleanser  in  a  tricked  man) ;  N.  and  M.  ;  The  scars 
{stripes)  of  a  wound  are  a  cleansing  from  evil ; 
WoBDSW  ,  paraphrasing  soniewliat  more:  The 
stripes  of  a  wound  are  the  (only)  wiping  away  of 
(certain  cases  of)  eviL'\ 


DOCTRINAL  AND  ETHICAL. 

It  is  evidently  impossible  to  derive  the  many 
maxims  of  the  chapter  fi-om  a  single  primary  and 
funiiamental  thought.  The  warning  against 
drunkenness  or  the  passion  of  the  intemperate, 
which  introduces  the  diversified  series,  has  in 
the  further  progress  of  the  discourse  no  succes- 
sor whatsoever  of  similar  form,  and  could  be  re- 
tained as  the  theme  or  the  germinal  thought  for 
the  whole  only  by  the  most  artificial  operations, 
auch  as  Stocker,  e.  g.,  and  others  of  former 
times  undertook  (conip.  the  introductory  para- 
graph to  the  Homiletic  hints).  Much  more  rea- 
dily might  a  contentious  and  revengeful  spirit  be 
regarded  as  the  chief  object  of  the  admonitory 
representations  and  suggestions  of  this  section 
(see  vers.  2,  3,  6,  14,  19,  22).  But  a  space  at 
le.ast  equally  large  is  given  to  the  dissuasions 
from  indolence  and  deceit  (vers.  4,  10,  13,  14, 
17.  23),  and  again  to  tlie  commendations,  sonie- 
wliat more  general  in  their  form,  of  wise  and^up- 
right  conduct  (vers.  7,  0.  11.  15,  18,  24—26,  2',)). 
Only  a  single  group  of  proverbs  in  this  chap, 
stands  out  from  th:j  mass  of  diverse  and  isolated 
maxims  and  aphorisms,  as  contemplating  one 
object  with  con>iderable  compactness  and  unity 
of  view.  This  is  the  division  which  relates  to 
l\\e  general  sinfulness  of  men  (vers.  0-11).  And 
this  in  fact  presents  also  the  richest  and  most 
important  doctrimil  material  which  the  chapter 
anywhere  contains.  Starting  with  the  fact, 
alas!  too  palpible,  that  really  faithful  men,  i.  c. 
men  who  are  on  all  sides  reliable,  free  from  all 
falsehood  and  untruth,  are  to  be  found  nowhere 
on  the  eartli  (ver  6;  chap.  John  vi.i.  46,  and  the 
passages  citC'l  above  in  notes  to  ver  G),  the  re- 
presentation brings  into  tlie  foreground  the  ideal 
of  moral  innocence,  upriglilness,  and  the  practi- 
cal prosperity  which  b -longs  to  it,  as  tliis  ought 
actually  to  be  realized  by  humanity  (ver.  7).  It 
then  at  once  suggests  the  crying  contrast  which 
exists  between  the  real  moral  condition  of  liii- 
nianity  and  the  ethical  .aim  of  its  perfect  state, 
pointing  to  the  manifold  and  numberless  forms 
of  evil  in  conflict  with  which,  in  judicial  expo- 
sures and  punishments  of  which,  earthly  kings 
even  now  are  engaged  (ver.  8).  It  next  gives 
an  outright  expression  lo  the  universal  need  of 
pui'ification  and  improvement  (ver.  9),  and  then 
brings  forward  a  sp.^cial  and  conspicuous  exam- 
ample  of  the  deceitful  acts  and  endeavors  of  all 
men,  so  odious  to  God  (ver.  10).  It  concludes 
at  l.!ngth  with  a  hint  of  that  corruption  in  thede- 
vices  and  impulses  of  the  human  he.art  which 
appears  even  in  the  earliest  periods  of  youth 
(ver.  11:  Gen.  viii.  21).  The  most  important 
of  these  utterances,  which  are  perhaps  inten- 
tionally arranged  as  (hey  are   with  reference  to 


the  very  line  of  thought  that  has  been  indicated, 
is  at  all  events  the  testimony  given  in  ver.  9  t< 
the  impossibility  of  ever  attaining  in  this  present 
human  life  to  a  complete  moral  purity  and  perfec- 
tion. We  have  here  .a  proverb  which,  in  addition 
to  the  universalitj'.  guiltiness  and  penal  desert, 
of  the  original  corruption  of  human  nature,  at- 
tests very  distinctly  also  ii& permanent  character. 
i.  e.,  its  continued  obstinate  and  ineradicable  in- 
herence in  the  soul  and  body  of  man,  its  '' tena- 
citas,  sive pertinax  inh^sio,^^  by  virtue  of  which  a 
certain  spark  of  evil  (or  tinder  for  evil),  a  con- 
cealed germ  and  root  of  sinful  lust  (fomes  pec- 
cafi  s.  concupiscentia)  remains  in  all  men,  even  the 
most  sanctified  and  morally  elevated,  until  their 
very  death.  This  proverb  is  also  especially  note- 
worthy, because  "in  contrast  witli  the  style  of 
conception  which  is  elsewhere  predominant  in 
the  proverbs,  according  to  which  the  imperfec- 
tion of  all  human  piety  is  but  slightly  empha- 
sized, and  he  who  is  relatively  pious  is  allowed 
to  pass  as  righteous,  it  gives  expression  to  the 
unsatisfying  nature  of  all  moral  endeavors,  as 
never  conducting  to  the  full  extirpation  of  the 
sense  of  guilt,  and  a  perfect  feeling  of  peace  with 
God  ;  it  accordingly  suggests  the  need  of  a  higher  re- 
velation, in  which  the  sense  of  guilt,  and  of  an  ever 
imperfect  fulfilment  of  duty  shall  finally  be  wholly 
overcome^''  (Elster). 

Memorable  doctrinal  and  ethical  truths  are 
furthermore  contained,  particularly  in  ver.  1. 
with  its  significant  personification  of  the  demon 
of  mockery,  and  wild,  boisterous  recklessness, 
which  as  it  were  lurks  concealed  in  wine  and 
other  intoxicating  drinks; — in  vers.  12  and  21, 
\vilh  their  allusion  to  the  mightily  pervading  in- 
fluence of  God,  the  Omniscient,  over  all  the  acts 
and  fates  of  men; — in  ver.  22.  with  its  dissuasion 
from  avenging  one's  self,  and  the  spirit  of  retalia- 
tion, so  suggestive  of  the  New  Testament  com- 
mand of  love  to  enemies; — in  ver.  2.5,  with  its 
warning  against  the  hasty  .assumption  of  reli- 
gious vows; — in  ver.  27,  with  its  beautiful  illus- 
tration of  the  all-embracing  authority,  and  the 
moulding  influence  which  man's  spirit,  as  his  in- 
ward divine  light,  must  exercise  over  his  entire 
physical  and  spiritual  life  (and  in  the  norma! 
self-determination  does  actually  exercise) ; — and 
finally,  in  ver.  28,  with  its  admirable  exaltation 
of  the  loving,  faithful,  upright  disposition  of 
kings  as  the  firmest  prop  to  their  thrones.  Com- 
pare above,  the  Exegetical  explanations  of  all 
these  passages. 

[L.\wsoN  (on  ver.  7):  The  integrity  of  the  just 
man  is  not  like  the  pretended  integrity  of  the 
moralist,  for  it  includes  piety,  justice,  sobriety, 
and  a  conscientious  regard  to  every  precept  of 
God,  without  excluding  those  that  appear  to  vain 
men  to  be  of  small  importance,  or  those  that  most 
directly  oppose  the  prevailing  disposition  of  the 
mind. — Chalmers  (on  ver.  27) :  In  order  to  sal- 
v.aticin,  the  Spirit  must  deal  with  the  subjective 
mind,  anil  illuminate  the  ruling  faculty  there,  as 
well  as  set  the  objective  word  before  us,  which 
is  of  His  own  inspiration.  \  more  vivid  con- 
science will  give  us  a  livelier  sense  of  God's  law  : 
a  more  discerning  consciousness,  reaching  to  all 
the  thoughts  and  tendencies  of  the  inner  man, 
will  give  us  a  more  convincing  view  of  our  sa<i 
and  manifold  deficiencies  from  that  law.] 


182 


THE  PROVERBS  OF  SOLOMON. 


HOMILETIC   AND   PRACTICAL. 

Homily  on  the  chapter  as  a  wholn:  The  gene- 
ral sinfulness  and  need  of  salvation  on  the  part 
of  all  men,  demonslrated  1)  from  the  magnitude 
and  variety  of  Ihe  vices  that  prevail  in  huma- 
nity; 2)  from  the  rareness  of  a  sincere  striving 
after  virtue;  3)  from  the  absolute  impossibility 
of  finding  complete  purity  and  holiness  except 
in  Christ. — Stocker  (less  in  harmony  with  tlie 
proper  and  chief  contents  of  the  chapter ;  comp. 
what  has  been  said  above)  :  Of  intemperance  in 
drinking,  and  its  evil  consequences:  1)  Delinea- 
tion of  the  (iduna  Kim, ■  2)  Reference  to  the  in- 
commoda  (the  inconveniences),  and  3)  to  the  re- 
media  ehrietatis  (the  remedies  of  drunkenness). — 
In  like  manner  Wohlfaeth,  Calwer  Handh.,  etc.  ; 
against  the  intemperance  and  the  wildness  of  the 
scoffer. 

Vers.  1—5.  Staeke  (on  ver.  1) :  He  who  is  in- 
clined to  physical  drunkenness  will  not  be  vigo- 
rous spiritually  ;  Eph.  V.  18  (comp.  Von  Ger- 
LACU  :  A  wild,  unconscious  excitement  is  far 
from  alioly  wisdom). — Geier  (on  ver.  2) :  The 
Wrath  of  an  earthly  king  is  intolerable  ;  how 
much  more  the  infinite  eternal  wrath  of  the  King 
of  all  kings  against  persistent  sinners  at  the 
judgment! — [Lawson  (on  ver.  3)  :  A  fool  is  so 
self-conceited  that  he  can  bear  no  contradiction; 
so  impertinent  that  he  will  have  a  hand  in  every 
other  man's  business;  so  proud  that  he  cannot 
bear  to  be  found  in  the  wrong ;  and  so  stubborn 
that  he  will  have  the  last  word,  although  liis  lips 
should  prove  his  destruction]. — Zelt.nek  (on  ver. 
4) ;  On  observing  times  (Rom.  xii.  11  ;  Eph.  v. 
18)  everything  depends  in  physical  as  well  as 
spiritual  things. — J.  Langb  (on  ver.  5):  Forthe 
testing,  searching,  and  discriminating  between 
spirits,  there  should  be  a  man  who  is  furnished 
with  the  spirit  of  Christ. 

Vers.  6-11.  Zeltner  (on  ver.  6)  :  It  is  far  bet- 
ter to  show  one's  self  in  fact  pious,  benevolent, 
true  and  upright,  than  merely  to  be  so  regarded 
and  proclaimed. — [Trapp  (on  ver.  7):  Personal 
goodness  is  profitable  to  posterity  ;  yet  not  of 
merit,  but  of  free  grace,  and  for  the  promise' 
sake]. — Stauke  (on  ver.  8):  When  Christ,  the 
Lord  and  King  of  the  whole  world,  shall  at  length 
ait  in  judgment,  then  will  all  evil  be  driven 
away  by  His  all  holy  eyes,  brought  to  an  end  and 
punished. — (On  verse  9) :  The  justified  have 
and  keep  sins  within  them  even  to  their  death; 
but  they  do  not  let  these  rule  in  them,  Rom.  vi. 
11.  He  betrays  his  spiritual  pride  and  his  en- 
tanglement in  gross  error,  who  imagines,  and,  it 
may  be,  also  maintains,  that  he  has  within  him- 
self no  more  sins,  1  .lohn  i.  8,  9. — (On  ver.  11)  : 
He  that  h.as  charge  of  the  training  of  children, 
benefits  not  them  only,  but  the  whole  of  human 
society,  wlien  he  incites  flexible,  well-disposed 
spirits  to  good,  and  seeks  to  draw  aw.iy  the  vile 
from  evil  with  care  and  stricinoss. 

Ver.  12-19.  Mf.lanc;iithox  (on  ver.  12):  To 
the  successful  conduct  of  a  state  two  things  are 
always  needful :  1 )  good  counsels  of  the  rulers, 
and  2)  willing  obedience  of  the  subjects.  Both 
Solomon  declares  to  be  gifts  of  God,  when  lie 
describes  Him  as  tlie  Creator  both  of  the  hearing 
ear  and  of  Ihe  seeing  eye. — Geier  (on  ver.  12) : 


It  is  God  from  whom  we  possess  all  good  as  well 
in  temporal  as  in  spiritual  things  (James  i.  16) : 
as  He  has  given  us  eyes  and  ears,  so  will  He  also 
give  us  a  new  heart  (Ezek.  xi.  19). — Zeltner  (on 
ver.  14):  Acknowledge  with  thanks  God's  pre- 
sent bounties,  as  long  as  thou  hast  them,  and  em- 
ploy them  aright,  that  God  may  not  suddenly 
take  them  from  thee,  and  thou  then  for  the  first 
time  become  aware  what  thou  hast  lost. — Egauu 
(Oliver.  17):  It  is  the  way  of  sin  and  fleshly  lust 
that  it  at  first  seems  attractive  to  man,  but  after- 
ward, when  conscience  wakes,  causes  great  dis- 
quiet and  anguish — [Lord  Bacon  (on  ver.  18)  : 
The  greatest  trust  between  man  and  man  is  the 
trust  of  giving  counsel.  .  .  Things  will  have  their 
first  or  second  agitation  ;  if  they  be  not  tossed 
upon  the  waves  of  counsel,  they  will  be  tossed 
upon  the  waves  of  fortune,  and  be  full  of  incon- 
stancy, doing  and  undoing,  like  llie  reeling  of  a 
drunken  man.]  —  Tiibingen  Bible  (on  ver.  18) :  To 
wage  war  is  allowed,  for  there  are  righteous 
wars  ;  but  they  must  be  conducted  with  reason 
and  reflection  (compare  General  York's  prayer 
and  motto  at  the  beginning  of  every  battle :  "  The 
beginning,  middle,  end,  O  Lord,  direct  for  the 
best !"). — .1.  Laxge  (on  ver.  19):  Rather  hear  him 
much  who  reveals  to  thee  what  harms  thee, 
than  him  who  flatters  thee. — Von  Gerlacii  (same 
verse)  :  In  all  inconsiderate  tulking  about  others 
there  is  always  some  delight  in  evil  or  slander 
running  along  through  it ;  just  as  also  all  tattling 
and  idle  gossip  of  this  kind  always  has  something 
exceedingly  dangerous  in  it. 

Ver.  20-23.  Melanchthon  (on  ver.  21):  It  is 
of  moment  always  to  wait  for  God's  ordinary  call, 
to  distinguish  the  necessary  from  the  unnecessary, 
and  to  attempt  nothing  outside  of  our  lawful  call- 
ing.— Lange  (same  verse):  That  for  which  one 
strives  with  inconsiderate  craving  in  unlawful 
ways  turns  not  into  blessing,  but  to  a  curse. — 
Zeltner  (on  ver.  22):  To  withstand  passion,  to 
wait  in  patience  for  the  Lord's  help,  and  to  plead 
for  the  welfare  of  the  evil  doer  is  the  best'revenge 
on  an  enemy. — Berhlurg  Bible  (same  verse): 
Revenge  always  springs  from  pride;  thou  wouldst 
willingly  be  like  God,  and  be  thine  own  helper, 
avenger  and  judge  ;  this  pride  then  kindles  (hine 
anger  within  thee,  so  that  thou  for  heat  and  vio- 
lence canst  not  wait  until  God  disposes  of  the 
matter  for  thee. — [Lawson  :  By  indulging  your 
revengeful  spirit,  you  do  yourself  a  greater  hurt 
than  your  greatest  enemy  can  do  you,  for  you 
gratify  his  ill  nature  when  you  suffer  it  to  make 
a  deep  impression  on  j'our  spirit,  without  which 
it  could  do  yon  little  or  no  hurt  ;  but  by  commit- 
ting your  cause  to  God,  you  turn  liis  ill-will  to 
your  great  advantage,  making  it  an  occasion  for 
the  exercise  of  the  noblest  graces,  which  are  at- 
tended with  the  sweetest  fruits,  and  with  the  rich 
blessing  of  God.] 

Ver.  24-30.  Geier  (on  ver.  24)  :  No  one  can 
rightly  begin  and  walk  in  the  way  to  the  kingdom 
of  heaven,  who  would  enter  without  Christ ; 
John  xiv.  G  ;  xv.  5. — [Chalmers  (on  ver.  24): 
Man  can  no  more  comprehend  the  whole  meaning 
of  his  own  history,  than  he  can  comprehend  the 
whole  mind  of  that  God  who  is  the  Sovereign 
Lord  and  Ordainer  of  all  things.] — Brrlelmnj 
liihlc  (on  ver.  2.5)  :  In  vows  it  is  important  to  re- 
Hi'cl  with  Ihe  utmost   circumspection,  before  ona 


CHAP.  XXI.  1-31. 


183 


forms  a  definite  purpose.  But  what  one  has  once 
vowed,  against  it  he  should  seek  no  pretext  of 
any  kind  to  annul  it. — Starke  (onver.  1!5):  The 
outward  service  of  God  without  real  devotion 
becomes  a  snare  to  many,  by  which  they  deceive 
their  souls  and  plunge  into  ruin.  —  (On  ver.  27): 
Know  the  nobility  of  the  human  soul,  this  candle 
oftlieLord!  Beware  tlierefore  of  all  conceit  of 
wisdom  and  contempt  of  others  about  thee.  Give 
rather  to  the  illumination  of  Divine  grace  its  in- 
rtuonce  on  all  the  powers  of  thy  soul,  that  when 
thine  understanding  is  sufficiently  enlightened 
thy  will  also  may  be  reformed. — [Stoddari>  ; 
The  Spirit  does  not  work  by  giving  a  testimony, 
hut  by  assisting  natural  conscience  to  do  its  work. 
Natural  conscience  is  the  instrument  in  the  hand 
of  God  to  accuse,  condemn,  terrify,  and  to  urge 
to   duly.] — A.  SctiRODEK   (on   ver.   28 — in   the 


Sonntays/eier,  1840) :  How  the  relation  of  the  king 
to  his  people  and  of  the  people  to  their  king  can 
be  a  blessed  one  solely  through  the  purity  and 
sincerity  of  both). — Rust  (same  verse — same 
source,  issue  for  1834);  Of  the  exalted  blessing 
which  a  living  Christianity  ensures  to  all  the  re- 
lations of  the  State. — Lange  (on  ver.  29)  :  Art 
thou  still  a  youth  in  Christian  relations;  prove 
thy  strength  by  conquest  over  thyself;  art  thou 
become  grey  and  experienced  in  them,  prove  thy 
wisdom  by  love  and  a  blameless  life;  1  John  ii. 
13,  14. — (On  ver.  .30) :  There  is  much  evil  about 
and  within  us  from  which  we  must  be  cleansed 
and  purified;  God  uses  to  this  end  the  inward 
and  outward  trials  of  this  life. — Comp.  Luther's 
marginal  comment  on  ver.  30:  "Mali  non  verbis 
sed  verberibus  emendanhir ;  pain  is  as  needful  as 
eating  and  drinking." 


C)  Admonition  to  integrity,  patience,  and  obedient  submission  to  God's  gracious  guidsaee. 

Chap.  XXI. 


1  Like  streams  of  water  is  the  heart  of  a,  king  in  Jehovah's  hand ; 
he  turneth  it  whithersoever  he  will. 

2  Every  way  of  man  is  right  in  his  own  eyes, 
hut  Jehovah  trieth  hearts. 

3  To  do  justice  and  judgment 

Is  more  acceptable  to  Jehovah  than  sacrifice. 

4  Hauojlity  eyes  and  a  proud  heart — 

the  light  of  the  wicked  is  (nought  but)  sin. 

5  The  counsels  of  the  diligent  (tend)  only  to  abundance ; 
but  every  one  who  is  over  hasty  (cometh)  only  to  want. 

6  The  getting;  of  treasures  by  a  lying  tongue 
is  a  fleeting  breath  of  them  that  seek  death. 

7  The  violence  of  the  wicked  sweepeth  them  away, 
because  they  refuse  to  do  justice. 

8  Crooked  is  the  way  of  tlie  guilty  man, 

i)ut  the  pure,  his  work  is  right  (or,  straight). 

9  It  is  better  to  dwell  in  a  corner  of  the  house  top, 
than  with  a  contentious  woman  in  a  thronged  house. 

10  The  soul  of  the  wicked  desireth  evil ; 
his  neighbor  findeth  no  mercy  with  him. 

11  When  the  scorner  is  punished  the  simple  is  made  wise, 
and  when  the  wise  is  prospered,  he  will  gain  knowledge. 

12  The  Righteous  ( God )  marketh  the  house  of  the  wicked ; 
He  hurleth  the  wicked  into  destruction. 

13  He  that  stoppeth  his  ear  to  the  cry  of  the  poor, 
he  also  shall  call  and  not  be  answered. 

14  A  gift  in  secret  allayeth  anger, 

and  a  present  in  the  bosom  strong  wrath. 

15  It  is  a  joy  to  the  just  to  do  justice, 

but  destruction  to  them  that  work  iniquity. 

16  A  man  who  wandereth  from  the  way  of  understanding, 
shall  dwell  in  the  assembly  of  the  dead. 


184  THE  PROVERBS  OF  SOLOMON. 

■ ■ ■ — ™K 

17  He  becometh  a  poor  man  who  loveth  pleasure  ; 
he  that  loveth  wine  and  oil  shall  not  be  rich. 

18  The  wicked  becometh  a  ransom  for  the  righteous, 
and  the  faithless  for  the  upright. 

19  It  is  better  to  dwell  in  a  desert  land, 

than  to  live  with  a  contentious  and  fretful  woman. 

20  Precious  treasure  and  oil  are  in  the  dwelling  of  the  wise, 
but  a  foolish  man  cousumeth  them. 

21  He  that  followeth  after  righteousness  and  mercy 
shall  find  life,  righteousness,  and  honor. 

22  A  wise  man  scaleth  the  city  of  the  mighty, 
and  casteth  down  the  strength  of  its  confidence. 

23  He  that  keepeth  his  mouth  and  his  tongue, 
guardeth  his  soul  from  troubles. 

24  A  proud  (and)  arrogant  (man) — scomer  is  his  name; 

he  acteth  in  insolence  of  pride  (overflowing  of  haughtiness). 

25  The  desire  of  the  slothful  killeth  him, 
for  his  hands  refuse  to  labor. 

26  He  desireth  intensely  all  the  day  long; 
but  the  righteous  giveth  and  spareth  not. 

27  The  sacrifice  of  the  wicked  is  an  abomination  ; 
how  much  more  when  it  is  brought  for  evil ! 

28  A  false  witness  shall  perish, 

the  man  that  heareth  shall  speak  evermore. 

29  The  wicked  putteth  on  a  bold  face, 

but  he  that  is  upright  establisheth  his  way. 

30  No  wisdom,  no  understanding, 

no  counsel  (is  there)  against  Jehovah. 

31  The  horse  is  made  ready  for  the  day  of  battle, 
but  from  Jehovah  is  the  victory. 

GRAMMATICAL   AND   CRITICAL. 

Ver.  3.-1116  Infinitive  form  Htyj?  like  T\'ip  >n  chap.  ivi.  16. 

Ver.  4. HiTZlu  writes  3J  C=3'J,  sprout  or  shoot)  instead  of  "^3  ani  translates  the  second  clause  :  "  The  fruit  of  ilie 

ivicked  [i.  *.,  pride]  bringetii  to  destruction  " — au  omeodation  plainly  not  less  unfortunate  than  the  corresponding  one.  2' } 
for  "^"J,  which  he  proposed  in  chap.  xiii.  23.  Compare  notes  on  this  passage.  [The  shortening  of  the  long  vowel  in 
l-J  is  undoubtedly  facilitated  by  the  initial  1  of  the  following  word.] 

Ver.  6.-^371  cannot  be  sUt.  mnstr.,  f  >r  it  wonM  be  separated  from  its  genitive  by  the  adjective  tinj.— EwALn,  Btn- 

THBAD,  etc.,  read  witli  the  LXX  and  Vulg.:  'K^pO  instead  of  'lypDO   and  render  "snares  of  death"  instead  of  '■  seekers 

if  death."    Hitzio,  in  addition,  proposes  HIT  instead  of  ^^^J,  .la  well  as  in  clause  a  7_^*i3  instead  of  7j^3,  so  that  he 

readies  the  meaning  (which  corresponds  pntty  closely  nith  the  1,XX  aid  Vulg.) :  "  lie  that  getteth  treasures  bv  n  lyinc 
tongue  runneth  after  vanity  into  snares  oi  tJealh.' 

Ver.  7. — 53X0  is  one  of  Bottcher's  "  relative  '■  perfects ;  tbey  have  before  this  destruction,  be  it  earlier  or  later,  refused. 

trc— SeeJOoO.  I'.-A.] 

Ver.  8. — IjDDDn.  "winding,  crooked"  (as  ^37!  J  is  elsewhere  used,  comp.  ivii.  20)  is  not  Stat,  cimstr.  (Bebthe-W.  "one 
rrookel  in  his  way"),  but  a  predicate  fr»r  emphasis  prefixed  to  its  subject  1]"n,  as  the  parallelism  shows. — in  at  the  bo- 
ginning  of  clause  b  seems  to  be  purposely  chosen  to  correspond  with  T71  at  the  end  of  clause  a.  Comp.  7|I  in  chap.  XX.  11. 
[This  1T1  is  one  of  the  very  few  w  Tds  in  Hebrew  in  wbii;h  an  initial  1  remains,  not  being  weakened  init  i.     It  seems  to 

be  an  ancient  judicial  term,  and  et.vraol  igically  corresponds  with  the  familiar  Arabic  word  rizinr :  comp.  also  rharg  i!' 
Affiiics.     See  liiJTT.,  FCEnST.  ffc.— A.] 

Ver.  9.— [r\DIjS    3113  a  masculine  predicative  a(^jective  notwithstanding  the  fern,  form  of  the  Infinitive.  BiJlT..  £  flMl, 

3,|3.-A.] 

Ver.  10.— [BblT.  strongly  miintaiiis  the  existence  of  a  Passive  of  the  Kal.  conj.,  and  cites  jn'  as  one  of  the  exauiplra. 
Bee  ?90«,  c.  As  is  well  known,  it  has  ns'ially  been  called  a  Hophal  form  ;  no  Iliphil  forms  are  in'use,  and  this  is  in  mean- 
ing an  exact  passive  counterpart  to  the  Kal. — .\.] 

Ver.  U.— Instead  ofriD^'  (fron  n-.'J.a  verb  occurring  only  h-^re,  which  most  mean  "  to  bend  or  beat  down  "),  HlTUO 

propoBoB  to  road,  with  Symmichos,  the  Vulg.  and  Targ.  7133"  "extinguishes." 


CHAP.  XXI.  1-31. 


185 


Vcr.  22.— Tho  n  in  nnDOD  without  Mappiq,  on  account  of  the  distinctive  accent;  comp.  Jer.  vi.  6;  l3.  xxiii.  IT,  18; 
lit.  6,  f(c.— [D/^'one  of  B'6-!TcnER'3  '■  empirical  Perfects;"  it  h.is  been  a  matter  of  experience ;  fee  J  960,  3. — A.] 

Ver.  28.— UlTZlG.  ptirtially  following  the  hXX  (changing  nV  jS  »o  ISj'7,  and  JfOUf  to  nOty),  amends  thus  :  The  mat] 


that  r^oiceth  to  deliver  (!  ?)  shall  epeak. 


EXEGETICAL. 


1.  Ver.  1-3.  Of  God's  all  directing  providence 
and  government. — Like  streams  of  ^7ater  is 
the  heart  of  a  king  in  Jehovah's  hand. — 

The  tertium  comp.  is,  according  to  the  second 
member  of  the  parallelism,  the  capability  in  the 
"streams  of  water"  of  being  directed  and  guided 
at  pleasure, — the  allusion  being  to  the  canals  and 
ditches  constructed  for  the  irrigation  and  fertili- 
zing of  meadows,  gardens  and  fields.  [See 
H.^ckett's  Illustrations  of  Scripture,  and  similar 
works;  also  Hor.^ce,  Od.  III.,  1,  5-8. — .\.]  Since 
for  the  accompli."hment  of  their  object  there  must 
always  be  a  number  of  them,  the  plural 
"streams"  is  used,  although  only  one  king's 
heart  is  spoken  of.  Whether  in  the  second  line 
the  pleasant,  refreshing  influence  of  the  rivulets, 
dispensing  blessing  and  increase,  comes  into  ac- 
count as  a  point  in  the  comparison  is  uncertain 
(comp.  Is.  .xxxii.  2) :  this,  however,  is  not  impro- 
bable, inasmuch  as  the  heart  of  a  king  may  in 
fact  become  in  an  eminent  degree  a  fountain 
of  blessing  for  many  thousands,  and  according  to 
God's  design  ought  to  be  so.  See  also  the  com- 
parison of  royal  favor  with  a  "cloud  of  the  har- 
vest rain,"  in  chap.  xvi.  15,  and  in  the  opposite 
direction  comp.  xx.  2,  8,  20. 

Ver.  2.  Almost  precisely  like  xvi.  2  ;  comp. 
also  xiv.  12;  xvi.  25.  [Fuerst,  unlike  most 
others,  renders  the  verb  of  the  second  clause 
"  determinelh,"  i.  e.,  determines  the  direction, — 
instead  of  "weighing,  trying,"  or  the  old  Eng- 
lish term  of  our  E.  V.,  "pondereth." — k.'\ 

Ver.  3.  To  do  justice  and  judgment  is 
more  acceptable  to  Jehovah  than  sacrifice. 
Comp.  XV.  »;  I's.  1.  7  sq.;  1  Sam.  xv.  22;  Mich, 
vi.  6-8. — For  this  combination  of  righteousness 
and  justice  comp.  besides,  e.  g.,  2  Sam.  viii. 
15;  Jeremiah  ix.  23.  For  the  in3J  "more 
acceptable,"  lit.,  "chosen,"  i  e.,  desired,  well- 
pleasing,  valu:ible,  comp.  xxii.  1  ;  and  also  viii. 
10,  19.  ["This  maxim  of  the  Proverbs  was  a 
Dold  saying  then. — it  is  a  bold  saying  still;  but 
it  well  unites  the  wisdom  of  Solomon  with  that 
of  Ills  father  David  in  the  51st  Psalm,  and  with 
the  inspiration  of  the  later  prophets."  Stanley, 
Jewinh  Church,  II.,  257]. 
_  2.   Vers.   4-9.   Against   pride,    avarice,  deceit, 

violence,  and  vicious   dispositions   in  general. 

Haughty  eyes  and  a  proud  heart ;  lit.  "  to 
be  lofty  of  eyes  and  to  be  swollen  of  heart,"  for 
on  and^rn  are  infinitives.  "Swelling  of  heart" 
is  however  here  and  in  Ps.  ci.  5,  where  it  stands 
again  in  counection  with  "loftiness  of  eyes,"  a 
proud,  arrogant  disposition  chastened  by  no  care  ; 
comp.  also  Isa.  Ix.  6;  Ps.  cxix.  32.— The  light 
of  the  wicked  is  only  sin.  D'^i^T  i:,  which 
if  plainly  an  apposilive  to  "haughty  eyes  and  a 
proud  heart,"  may  be  translated  either  by  "the 
fallow,  or  newly  ploughed  land  of  the  wicked" 
(comp.  t:,  chap.  xiii.  23),  and  refer  to  "the  very 


first  fruits  of  a  man's  activity  (so  Ewald,  El- 
STER,  etc.),  or,  which  is  surely  preferable,  it 
may  be  taken  as  meaning  the  same  as  1J  (comp. 
1  Kings  xi.  36,  where  instead  of  1J  we  find  "^"J 
in  the  sense  of  "light"),  and  in  accordance  wiili 
chap.  XX.  37,  it  mny  be  regarded  as  a  figurative 
representation  of  the  entire  spirit  of  the  wicked, 
i.  e.  their  proud  disposition,  flaring  and  flaming 
like  a  bright  light.  Thus  the  LXX  {Aa/x-Ti/p), 
Vulg.,  ScHLLTENS,  Dathe,  Bertiif.au  —  cxcept 
that  the  latter  interpret  the  "light"  less  perti- 
nently of  the  brilliant  prosperity  of  the  wicked. 
In  like  manner  Luther  also,  Geier,  DiioEELEiN, 
ZiEGLER,  Umbreit,  who,  however,  find  in  the 
last  term  not  an  appositive  to  the  two  preceding 
expressions,  but  a  third  subject  co-ordinate  wilij 
them.  [To  these  who  adopt  "light"  as  their 
rendering,  may  be  added,  although  with  some 
diversity  in  the  grammatical  relation  and  the  in- 
terpretation of  the  term,  K.,  De  W.,  H.,  S.,  M., 
N.,  and  the  E.  V.  in  its  marginal  reading.  The 
old  English  expositors  generally  follow  the  text 
of  the  E.  v.,  "ploughing,"  which  is  also  pre- 
ferred and  defendi'd  by  WoKDSW.,  as  suggesting 
an  "evil  execution"  of  the  "proud  aspirations 
and  covetous  ambition"  of  the  wicked  "in  ado- 
liberate  action." — A.]. — The  predicate  of  clause 
b  is  with  no  more  propriety  here  than  in  chap. 
X.  16  to  be  explained  by  "  ruin  "  (disaster,  de- 
struction),— which  is  contrary  to  the  view  of 
U.MDEE1T,  HiTZiG,  etc., — but  retains  the  meaning 
which  is  predominant  in  the  Old  Testament ;  for 
to  trace  back  all  proud  conduct  and  action  to  sin 
is  plainly  the  proper  drift  and  import  of  the 
proverb  before  us  ;   comp.  ver.  24.  below. 

Ver.  5.  The  counsels  of  the  diligent 
(lend)  only  to  abundance  ;  but  every  one 
■who  is  overhasty  (cuuuih)  only  to  want. 
"Abundance"  and  "want"  stand  contrasted 
here  as  in  xiv.  23.  The  "hasty,"  however,  in 
coutra-^t  with  the  "diligent,"  the  man  wlio  labor.s 
in  substantial  and  continuous  meiliods  (comp. 
xii.  27),  must  be  he  who  in  the  pur.suit  of  gain 
is  in  excessive  haste,  the  impatient,  restless  for- 
tune-hunter, who  besides  is  not  above  base  and 
deceitful  modes  of  acquiring,  and  for  that  very 
reason  for  a  punishment  is  plunged  into  destitu- 
tion and  penury;  comp.  xix.  2;  also  xx.  21; 
xxviii.  20;  and  with  respect  to  the  general  sen- 
timent still  further  xii.  11  :  xiii.  11. — This  ex- 
planation, which  is  as  simple  as  it  is  congruoun 
with  the  context,  makes  Hitzig's  conjecture  su- 
perfluous (instead  of  YH,  li'N.  "the  collector," 
1.  e.  the  niggard):  comp.  xi.24.  [Ruef.tschi,  uhi 
supra,  p.  152,  defending  the  common  rt-ndering. 
expands  somewhat  the  implied  contrast  between 
the  plans  according  to  which  the  diligent  toils, 
and  the  impatient  haste  which  cannot  w.ait  to 
plan. — A.]. 

Ver.  6.  The  getting  of  treasures  by  a 
lying  tongue  is  a  fleeting  breath  of  tbem 
that  seek  death.  The  secomi  member  is  li'e- 
rally  rendered  according  to  the  text:   "is  fleet- 


186 


THE  PROVERBS  OF  SOLOMON. 


ing  breath,  those  seeking  death," — the  latter 
phrase  not  to  be  reg  irJud  as  a  limiting  genitive 
(see  Critical  Notes),  but  the  two  a  hendiadya ;  ilie 
idea  "ileeting  bi-e.ith  of  those  seeking  death" 
being  resolveil  into  the  two  co-ordinate  ideas, 
"fleeting  breath"  and  "seekers  of  death." 
[WoBDSw.  :  '■vanily  driven  like  chaff;'' — "the 
work  of  the  wicked  and  covetous  man  is  chaff  nn^ 
his  harvest  is  death."  K.imph.,  while  favoring 
a  simple  emendation  (that  of  Ewald,  etc.;  see 
Critical  Notes),  would  refer  the  "  seekers,"  if 
the  text  is  to  be  retained,  to  the  treasures;  "  trea- 
sures unlawfun3'  g;iined  are  not  only  themselves 
without  substance,  but  also  bring  on  destruction 
for  their  deceitful  possessor."  H. ;  "a  vanity 
agitated  by  Ihem  that  seek  death:"  N. :  "scat- 
tered breath  of  them,"  etc.;  S. :  "a  fleeting 
breath  are  they  who  seek  death;"  M. :  "(like) 
a  fleeting  vapor  to  those  who  seek  death."  The 
phrase  plainly  requires  somewhat  violent  gram- 
matical constructions,  or  an  emendation.  Our 
author's  hendiadys  making  the  plural  participle 
an  apparent  appositive  of  the  singular  noun  is  not 
the  most  forced. — .\.]  With  reference  to  tlie 
phrase  "seekers  of  death,"  comp.  viii.  36;  ,xvii. 
19;  with  respect  to  the  expression  "a  fleeting 
vanity,"  Job  xiv.  2  ;  xiii.  2j;  and  Pindab's  well- 
known  phrase,  CKtiu;  bvap  av{tpu7roc.  It  is  hardly 
possible  that  we  have  here  any  suggestion  of  the 
mirage  (Isa.  xxxv.  7),  the  "  tremulous  mist  of 
the  desert,  vanishing  again  in  quick  deception," 

— for  the  noun  73n  nowhere  else  occurs  with 
this  signification  (this  in  opposition  to  Arnoldi, 
and  to  some  extent  Umdeeit  also). 

Vor.  7.  The  violence  of  the  wicked 
STweepeth  them  a-way.  The  "violence"  is 
not  designed  here  to  describe  the  destruction  in- 
tended for  the  wicked  (comp.  Job  v.  22;  Isa.  xiii. 
6),  but  is  used  in  the  active  sense,  of  the  rapa- 
cious or  murderous  violence  practised  by  them 
(coTnp.  xxiv.  2.  So  the  Vulg.,  Luther,  U.m- 
BREir,  HiTziG.)  The  latter,  to  illustrate  the  idea, 
appropriately  suggests  the  case  in  which  an  in- 
cendiary is  consumed  in  the  fire  which  he  sets. 
But  examples  like  i.  18,  19;  vii.  23;  serve  also 
for  illustration.  With  clause  b  compare  (above) 
ver.  3,  a. 

Ver.  8.  Crooked  is  the  way  of  the  guilty 
man.  "Burdened,  laden"  signifies,  as  tljc  cor- 
responding word  in  Arabic  does,  "the  guilt- 
laden,"  and  so  the  vicious  man,  the  malefactor, 
in  contrast  with  the  "  pure  or  clean." 

3.  Vers.  9-18.  Various  warnings  against  fool- 
ish, hard-hearted,  uncharitable,  unrighteouscon- 
duct. — It  is  better  to  dwell  in  a  corner  of 
the  housetop,  and  so  on  the  one  hand,  solitary 
and  forsaken  (comp.  Ps.  cii.  7  (8)),  and  on  the 
other,  exposed  to  all  winds  and  weathers,  in  an  ex- 
ceedingly inconvenient,  uncomfortable  position. 
[See  Hackett's  Illustrations  of  Scripture,  and 
similar  works]. — Than  with  a  contentious 
woman  in  a  thronged  house:  lit.,  "  than  a 
woman  of  contentions  (comp.  xix.  13;  xxvii.  15) 
and  a  house  of  companionship "  [o\Kn(;  koiv6^, 
LXX), — an  example  of  hendiadys,  therefore  like 
ver.  G. — On  account  of  the  correspondence  of 
the  idea  with  ver.  19,  which  certainly  is  re- 
markably close,  HiTZia  proposes  to  remove  the 
"  contentious  woman  "  entirely  from  the  text,  for 


(freely  following  the  LXX)  he  reads  HNtyrp  in- 
stead of  nU^NO,  and  so  from  clause  b  gets  the 
meaning :  "  than  that  strife  arises  and  the  house 
is  common." 

Ver.  10.  For  the  expression  in  «  comp.  xiii.  4. — 
His  neighbor  findeth  no  mercy  with  him, 
lit.,  "his  neighbor  is  not  compassionately  treated 
by  his  eyes,"  i.  e.,  on  account  of  his  violent 
wickedness  and  selfishness  even  his  friend  expe- 
riences no  sympathy  from  him. 

Ver.  II.  With  a  comp.  xix.  2.5. — And  ^hen 
the  wise  is  prospered,  he  ■will  gain  knowr- 
ledge,  i.  e.  the  simple,  who  must  be  the  subject 
again  in  clause  b,  inasmuch  as  it  can  hardly  be 
said  of  the  wise  that  it  is  his  prosperity  that  first 
helps  him  to  knowledge.     Usually,  "and   if  one 

instruct  the  wise,"  as  if  the  verb  TDt?n  were 
here  transitive  in  the  sense  of  "  warning,  in- 
structing," and  thus  stood  for  nOlil,  xix.  25. 
But  the  wise  man  needs  no  longer  such  instruc- 
tion as  may  for  the  first  time  give  him  under- 
standing; and  this  verb  is  found,  e.  g.  also  in 
Prov.  xvii.  8  (comp.  Isa.  lii.  13),  used  in  the 
sense  of  "  possessing  or  finding  prosperity." 
The  whole  proverb  therefore  demands  that  "the 
simple"  be  deterred  by  the  punishment  of  the 
fool,  as  well  as  made  intelligent  and  stimulated 
to  good  by  the  prosperity  of  Die  wise. 

Ver.  12.  The  Righteous  marketh  the 
house  of  the  ■wicked.  That  by  this  right- 
eous one  God  is  meant,  the  supreme  judge  and 
rewarder,  appears  beyond  all  controversy  from 
clause  i,  as  well  as  from  the  parallel  passage 
xxii.  12  (comp.  also  Job  xxxiv.  17).  Rosen- 
MUELLER,  Ewald,  Bertheau,  Elster  take  the 
correct  view,  while  Hitzig  here  again  endeavors 
to  emend  (substituting  liT3  for  n'3,  and  making 
yd\  "wickedness,"  the  subject  of  clause  b) ; 
Umbreit,  however,  harshly  and  ungrammatically 
makes  tlie  "righteous"  in  a  a  righteous  man, 
and  then  in  b  supplies  God  as  the  subject  of  the 
predicative  participle.  [So  the  E.  V.,  which  is 
followed  by  WoRDSW.  ;  Noyes  makes  the  right- 
eous man  the  subject  of  both  clauses, — while 
DeW.,  K.,  H.,  S.  and  M.  more  correctly  refer 
both  to  God. — A.] 

Ver.  13.  Comp.  Matt,  xviii.  23-35,  a  parable 
which  fitly  illustrates  the  meaning  of  this  sen- 
tence, pronounced  against  hard-heartedness  ;  see 
also  M.itt.  XXV.  41  sq. ;   Luke  xi.  13, 

Ver.  14.  Comp.  xvii.  8;  xviii.  16;  xix.  6.  As 
in  these  passages  so  in  the  one  before  us  it  is 
not  prohibited  presents  or  bribes  that  are  spoken 
of,  but  lawful  manifestations  of  liberality,  though 
bestowed  in  all  quietness  (in  secret),  i.  e.  with- 
out attr.'vcting  needless  attention. — A  present 
in  the  bosom,  is  the  same  as  the  "gift  from 
the  bosom"  in  chap.  xvii.  23,  a  present  brought 
concealed  in  tlie  bosom  (not  a  "present  into  the 
bosom,"  as  Kosenm.,  Beethkac,  etc.,  would  have 
it). 

Ver.  15.  It  is  a  joy  to  the  just  to  do  jus- 
tice, but  (it  is)  destruction  only  to  them 
that  ■work  iniquity.  "Confusion,  terror" 
(comp.  x.  29)  is  all  right  action  to  evildoers,  since 
they  distinctly  feel  "that  its  consequences  must 
condemn  and  punish  their  own  course  and  con- 


CHAP.  XXI.  1-31. 


187 


duct  "  (Elster)  ;  for  they  practise  their  ungodly 
folly  with  pleasure  and  delight  (x.  23  ;  xv.  21) ; 
they  have  a  real  satisfaction  in  their  works  of 
darkness  (conip.  Rom.  i.  32;  John  iii.  19).  [The 
E.  v.,  followed  by  H.,  N.,  S.,  M.  makes  "de- 
struction" the  subject  of  clause  6,  and  not  a 
second  predicate,  as  De  W.,  K.,  etc.,  do,  like  our 
author.  The  latter  construction  best  brings  out 
the  antithesis  between  a  "joy"  and  a  "terror." 
The  same  course  of  conduct  is  thus  differently 
viewed  by  and  related  to  the  contrasted  classes. 

-A] 

Ver.  16.  With  a  compare  ii.  15;  iv.  14  sq.  ; 
with  A,  ii.  18;   ix.  18. 

Ver.  17.  He  becometh  a  poor  man  who 
loveth  pleasure  (lit.  "a  man  of  want"). 
"Joy"  is  liere  specifically  intoxicating  delights, 
such  as  are  to  be  found  in  luxurious  banqueis, 
when*  "wine  and  perfume,"  these  familiar  sym- 
bols of  social  festivity  (Ps.  civ.  1.5;  Prov.  xxvii. 
0;  comp.  Amos  vi.  6),  play  their  part.  The 
Vulgate,  therefore,  if  not  with  verbal  accuracy 
renders  by  "qui  diligit  epulas." 

Ver.  18.  The  wicked  becometh  a  ransom 
for  the  righteous,  i.  e.  so  far  forth  as  the 
divine  wrath  turns  from  him  who  is  compa- 
ratively righteous  to  fall  upon  the  head  of 
the  evil  doer;  comp.  xi.  8.  Thus  according 
to  Isa.  xliii.  3  the  heathen  nations  atone  for  the 
comparatively  purer  and  more  upright  Israel 
(comp.  HiTziG  on  this  passage). 

4.  V^ers.  19-2.3.  Admonitions  of  an  import 
similar  to  that  of  the  preceding  series,  directed 
especially  against  uncharitableness,  folly  and 
sloth. — With  ver.  19  comp.  ver.  '.)  above.— With 
a  contentious,  fretful  v7oman,  lit.,  "with  a 
woman  of  contentions  and  of  worry;"  the  geni- 
tives are  naturally  i/fnitiri  effeclus. 

Ver.  20.  Precious  treasure  and  oil  are  in 
the  dwelling  of  the  v^ise,  but  a  foolish 
man  consumeth  them,  (.  c.  wastes  whatever 
he  possesses  of  valuable  treasures  and  spices. 
"  A  fool  of  a  man."  as  in  xv.  20.  To  "swallow 
up,"  i.  e.  to  waste,  destroy  and  ruin,  as  in  Eccles.. 
X.  12;   Lam.  ii.  2-8;   Job   x.  8,   etc. — Hitziq  in 

clause  a  changes  131^1  to  pt7'  and  reads  iliJ  in- 
stead of  mj,  and  thus  obtains  the  meaning, 
"Precious  treasure  is  in  a  wise  mouth,  but  a  fool 
of  a  man  swallows  it  down  (?)." 

Ver.  21.  He  that  foUoweth  after  right- 
eousness and  mercy  shall  find  life,  right- 
eousness and  honor.  Thesecond  "righteous- 
ness," although  wanting  in  the  LXX,  is  not  for 
that  reason  to  be  regarded  an  error  (in  opposi- 
tion to  ZiEGLEK,  Elstee).  It  deno<e,s  the  jiudi- 
cial  righteousness  of  the  man  who,  on  account 
of  his  striving  after  righteousness,  is  sanctified 
and  blessed  by  God  (just  as  in  chap.  viii.  18; 
.lob  xxxiii.  20). — while  in  clause  a  the  righteous- 
ness intended  is  a  moral  quality  of  the  wise  mnn 
who  keeps  the  law.  The  relation  is  the  same  in 
the  N.  T.  between  St.Katoain'7]  as  a  present  posses- 
sion of  the  believer  {e.g.  Rom.  iii.  28;  Gal.  iii. 
21),  and  diKaionvvTj  as  an  object  of  Christian 
hope;  Gal.  v,  .5. — With  this  use  of  the  terms 
"life"  .and  "honor"  comp.  iii.  16. 

Ver.  22.  A  w^ise  man  scaleth  a  city  of 
the  mighty;  i.  e.  even  a  fortress  well  defended 
by  numerous  and  strong  warriors  does  not  long 


withstand  the  sagacious  counsel  of  the  wise; 
comp.  xxiv.  5,  and  also  Eccles.  ix.  15, — where, 
in  a  reversed  relation,  one  wise  man  successfully 
defends  the  city  against  a  wliole  army. — For  the 
expression,  "the  bulwark  of  its  confidence,"  in 
clause  b,  comp.  xiv.  26. 

Ver.  23.  Comp.  xiii.  3 ;  xix.  6. 

Ver.  24.  A  proud  and  arrogant  (man)^ 
scorner  is  his  name;  i.e.  not,  "he  might 
reasonably  be  called  scoffer,"  but,  "the  universal 
moral  judgment  of  men  really  calls  him  so,  looks 
upon  him  as  a  scoffer,  as  an  'infidel'  (De- 
LiTZSCH ;  comp.  Introd.,  J  3,  N.  2),  a  man  to 
whom  there  is  nothing  holy."  For  TIT,  super- 
Hens,  "arrogant,  conceited,"  comp.  Hab.  ii.  5. 

Vers.  25  and  26  form  a  coutinuous  represen- 
tation of  the  slothful,  in  contrast  with  the  right- 
eous and  therefore  diligent  man.  who,  however, 
on  account  of  his  diligence  is  ah-jo  beneficent. — 
The  desire  of  the  slothful  killeth  him,  i.  e. 
his  desire  for  food  and  drink,  his  hunger,  for  the 
quieting  of  which  he  is  nevertheless  unable  to 
employ  the  proper  means — labor  in  behalf  of  his 
physical  sustenance.  Comp.  xiii.  4;  also  xix. 
24.  [Stu.irt  understands  "  his  desire  of  sloth- 
ful repose;"  which  is  less  easily  reconciled  with 
clause  a  of  ver.  26.  His  desires  are  not  so  in- 
tense and  consuming  for  repose,  passivity  rather 
than  activity  characterizing  whatever  is  volun- 
tary about  him;  his  involuntary  appetites,  for 
which  he  neglects  to  provide,  destroy  him. — A.] 
— He  desireth  intensely  all  the  day  long; 
lit.,  "Every  day  he  wisheth  a  wish."  i.  e.  he 
carries  constantly  the  same  intense  longing  for 
possession  and  enjoyment,  but  stops  with  this 
indolent  wishing  and  dreaming,  without  passing 
over  into  energetic  action.  It  is  otherwise  with 
the  upright,  who  by  his  honorable  industry  is 
put  in  circumstances  to  distribute  rich  gifts 
among  others  also;  comp.  xi.  24  a. 

5.  Vers.  27-31.  Of  God's  righteous  judgment 
on  the  wicked  and  disobedient. — The  sacrifice 
of  the  wicked  is  an  abomination  (comp. 
XV.  8j,  how  much  more  vyhen  it  is  offered 
for  evil.  n^;3  might  mean  "with  transgres- 
sion, with  evil  intent"  (not  "with  deceit,"  as 
Beethe.mi  holds),  comp.  Ps.  xxvi.  10;  cxix.  1.50. 
But  it  seems  to  be  more  appropriately  taken  here 
as  a  statement  of  the  motive  of  the  abhorred 
sacrifice,  and  therefore  to  be  "  for  transgression." 
for  some  iniquity  wrought  with  evil  intent,  which 
is  to  be  expiated  by  a  sacrifice, — -and  by  a  sacri- 
fice only,  and  not  by  true  contrition  and  repent- 
ance (comp.  IIiTziG  on  tliis  passage).  Mai.  i. 
13  is  therefore  not  so  true  a  parallel  as  Ecclesi.ast. 
xxxiv.  21-25. 

Ver.  28.  With  a  comp.  xix.  5,  9 — The  man 
that  heareth  shall  speak  evermore;  ;.  c 
tiie  modest  au<l  teachable,  who,  instead  of  talking 
on  heedlessly  at  random,  gives  tlioughtful  atten- 
tion to  all  profitable  teaching,  and  ponders  quietly 
all  that  he  has  heard,  that  he  may  be  able  to 
give  reliable  testimony  (comp.  Solomon's  "hear- 
ing heart,"  1  Kings  iii.  9) — such  a  one  will  be 
constantly  called  forth  anew  to  testify,  and  so 
become  one  "speaking  evermore,"  a  testis  sivA 
orator  perpetuus,  a  witness  to  the  truth  universally 
esteemed  and  much  desired,  in  contrast  with  the 
hjedies-,  gossiping,   lying  witness  (comp.  xviii 


188 


THE  PROVERBS  OF  SOLOMON. 


13).  For  this  interpretation  tlie  parallel  in  xii. 
19  is  decisive,  from  which  appears  especially  the 
inadmissibility  of  rendering  nVj7  secundum  veri- 
talem,  according  to  truth  (so  e.  y.  U.mbbeit:  "he 
who  hears  the  truth").  [Rueetschi  (as  above, 
p.  152)  brings  out  the  antithetic  force  of  the 
Terse  thus  :  -'To  hold  to  the  truth  is  just  what  the 
lying  witness  fails  to  do ;  tlierefore  must  he  cease 
to  speak;  his  way  perishes,  Ps.  i.  6.  But  the 
man  that  hearkens,  etc..  to  the  truth  sliall  ever- 
more speak  'us  a  witness  and  otherwise,  living 
happily  shall  alivays  be  able  to  speak,  and  shall 
be  gladly  heard'  (EwALn),  and  so  by  no  means 
perish." — A.] 

Ver.  29.  The  wicked  putteth  on  a  bold 
face,  lit.,  "tlie  mm  of  wickedness  makulh  bold- 
ness with  his  face."  The  predicate  as  in  vii. 
13,  denotes  the  immovable  fixedness  of  features 
behind  which  the  shameless  villain  seeks  to  liide 
his  criminal  intentions  and  crafty  dispositions. 
Whether  we  are  here  to  think  specifically  of  a 
false  witness  implicated  in  some  criminal  con- 
spiracy (from  the  suggestion  of  28,  a),  must  re- 
main doubtful  from  the  indefiniteness  of  the  ex- 
pression (in  opposition  to  Bertueau,  Hitzig). — 
But  he  that  is  upright  establisheth  his 
way.  Instead  of  jO'  i.ie  K'ri,  with  wliich  the 
LXX  agree,  proposes  r|3\  and  some  modern  in- 
terpreters prefer  this  reading,  e.  g.  HiTZiG : 
"  considereth  his  wny."  But  just  as  it  may  be 
said  of  God  (chap.  xvi.  9)  so  it  might  be  said  of  a 
pious  man.  that  he  makes  his  way  or  liis  sleps.ft>m, 
I.  e.  sure  and  fixed  (conip.  Jotliam's  example,  2 
Chron.  xxvii.  G);  and  the  antithesis  between  « 
and  b  becomes  decidedly  stronger  with  the  read- 
ing of  the  K'lhibh.  [TlieE.  v.,  whicli  is  followed 
by  H.,  N.  and  M.  adopts  a  weakened  and  ambigu- 
ous rendering,  "  directetli,  "  —  "  considereth  " 
being  in  the  margin.  S.  and  Wordsw.  decidedly 
prefer  tlie  stronger  rendering  '*  establisheth," 
W.  bringing  out  the  contrast  between  tlie  wicked 
man's  hardening  his  face,  and  tlie  good  man's 
hardcnincj  his  way.  As  IIceetschi  urges,  both  the 
verbs  and  their  objects  contribute  to  tlie  com- 
pleteness of  the  antithesis.  "The  wicked  man 
looks  only  to  the  outside,  the  forms,  tlie  appear- 
ance and  show,  tlie  transient  result ;  but  the  good 
man  aims  at  the  real,  the  actually  good;  he 
therefore  est.iblishes  his  ways,  his  mode  of  life 
and  action,  his  wliole  course." — A.]. 

Ver.  ;;o.  No  -wisdom,  no  understanding, 
no    counsel    is    there    against   Jehovah. 

^J37  is  by  no  means  merely  "  before  God,"'  t.  C-, 
according  to  God's  judgment,  as  Umbreit,  c'c, 
say,  but  "over  against,  in  opposition  to."  The 
meaning  is  that  a  human  wisdom  which  would  as- 
sert itself  in  opposition  to  the  divine,  is  not  wis- 
dom, but  slieer  folly  (comp.  1  IJor.  iii.  19),  Ihat 
in  comparison  willi  tlie  divine  wisdom  that  of 
man  is  altogether  nought  (comp.  Isa.  xxix.  14). 
Ver.  31  continues  the  thought  of  I  he  preceding 
verse.  As  human  wisdom,  so  likewise  is  human 
fitrenglli  and  reliance  (m  liumau  aid  and  might 
nnihiug;  comp.  I's.  xx.  7  (^);  xxxiii.  17.  —  The 
horse  is  made  ready  for  the  day  of  battle. 
T'je  participle  exnresses  tlie  permanence  of  the 
ir-*tler;  lliereforo,  lit.  "  ntands  prepared,  is  pre- 
y^ii^\  "   (IIiTZioj.  —  With  b  compare  also  David's 


language  to  Goliath,  1  Sam.  xvii.  47:  "  The  bat- 
tle is  Jehovah's;''  i.  e,  on  Him  depends  l.h« 
decision  of  the  war,  its  favorable  issue,  its  vic- 
torious result. 

DOCTRINAL,    ETHICAL,    HOMILETIC   AND 
PRACTICAL. 

According  to  the  introduction  and  conclusion 
of  the  chapter,  ils  contents  refer  mainly  to  the 
all-directing  providence  of  God,  the  ruler  of  the 
world,  just  as  in  chap,  xvi., — which  furthermore 
inregardtoseveralof  the  ethical  precepts,  or  rules 
of  virtue  connected  with  these  considerations 
about  providence,  stands  in  quite  close  relations 
to  the  admonitory  substance  of  the  section  before 
us;  comp.  e.g.  xvi.  5  with  xxi.  4,  21;  xvi.  10. 
12  with  xxi.  1 ;  xvi.  11  with  xxi.  6;  xvi.  (i  with 
xxi.  21;  xvi.  17,  20  with  xxi.  23:  xvi.  32  with 
xxi.  22;  xvi.  2B  with  xxi.  25,  26.  Among  the 
virtues  the  practice  of  which  is  commended  as  a 
chief  means  of  putting  one's  self  in  the  right  re- 
lations to  the  administrative  and  judicial  go- 
vernment of  God  over  the  world,  nghieousncss 
or  obedience  to  God's  word,  which  is  better  than 
sacrifice  (vers.  3,27:  comp.  vers.  8,  12,  15,  Ih. 
21,  28,  29;,  is  the  most  conspicuous.  Side  by 
side  with  this  stands  patience  in  the  sense  of  the 
New  Testament  (comp.  vno/wrr/,  Luke  viii.  15; 
James  i.  4),  i.  c,  steadfast  endurance  in  lalior 
and  in  suffering,  such  as  the  service  of  the  Lord 
brings  with  it  (vers  5,  17,  25,  20).  There  are 
more  isolated  warnings  against  deception  (vers. 
G,  28),  hard-heartedness  (vers.  10,  13),  luxurious 
extravagance  (ver.  17,  20),  scoffing  (vers.  II,  24). 
Since  however  these  without  difficulty  group 
themselves  about  the  central  idea  of  obedience  to 
the  divine  command,  this  obedience  may  itself  be 
considered  in  a  general  way  as  the  controlling 
idea  in  the  substance  of  the  section,  and  accord- 
ingly some  such  theme  as  "  the  man  who  heark- 
ens" (ver.  28;  comp.  I  Kings  iii.  9),  or  again 
"obedience  more  acceptable  to  God  than  sacri- 
fice "  (ver.  3 ;  comp.  1  Sam.  xv.  22).  may  be  pre- 
fixed as  a  theme  or  motto  to  all  the  res'. 

For  a  hnmiiy  then  on  the  chapter  as  a  vhole  : 
God  as  ruler  and  judge  over  all  the  world,  and 
m.an's  duty  of  obedience  to  Him,  consisting  in 
walking  in  righteousness,  patience,  love,  and 
truth.  Or  more  briefly:  Obedience  to  Gods 
word  as  the  sum  of  all  human  duties  and  viriues. 
(.'omp.  Stocker:  Of  God's  gracious  and  righi- 
eous  government,  as  it  shows  itself  in  the  good 
and  the  evil. — The  Berlebnrg  Bible  puts  it  very 
well:  God  is  to  rule,  not  self-will. 

Vers.  1-3,  Cramer  (on  vers.  I.  2):  God  not 
only  knows  the  thoughts  of  men,  but  also  has 
their  hearts  in  His  hands,  and  turns  and  moulds 
them  as  the  potter  the  clay.  In  matters  of  taiili 
therefore  we  are  not  to  proceed  according  to  the 
fancy  of  our  own  hearts,  but  according  to  Gods 
command. — Geieu:  Pray  God  earnestly  that  He 
may  not  leave  thine  heart  intent  on  any  evil,  but 
Ihat  he  may  draw  it  to  Himself  to  walk  stead- 
I'lislly  according  to  his  word. — Wcihlfarth:  Not 
merely  the  plans  of  the  lowly,  but  also  the  coun- 
sels and  undertakings  of  the  mighty  depend  on 
God,  who  as  chief  ruler  of  His  world  with  wis- 
dom that  never  deceives  and  power  that  nevei- 
fails  shapes  all  according  to  His  design. — Stakkb 


CHAP.  XXI.  1-31. 


i&a 


(on  ver.  3)  :  All  outward  ceremonies  of  worship 
avail  nothing,  if  there  is  lacking  (he  true  iuwaril 
service  of  God,  worshipping  God  in  spirit  and  iu 
truth  (John  iv.  24). — [L.twsoN:  Sacrifices  had 
no  goodness  in  their  own  nature  ;  and  when  men 
rested  on  them  they  were  abominable  to  God. 
.ludgment  and  justice  are  a  part  of  the  image  of 
(tod  in  man,  and  have  an  everlasting  excellency 
in  their  nature]. 

Vers.  4-8.  Cramer  (on  ver.  5) :  A  measure  is 
good  in  all  things;  therefore  hasten  deliberately. 
— Gkier;  He  is  cruel  against  himself  who  heaps 
up  riclies  unrighteously:  he  is  gathering  up  his 
own  ruin  at  (he  same  time. — -Caiiuer  Handh.  {on 
vers.  .5-7):  Industry  and  activity,  not  excess  of 
liaste,  leads  to  good  success:  furthermore,  not 
falsehood,  or  deceit,  or  robbing  others. — Vo;< 
Gbklach  (on  7,  8):  The  desolation  which  (lie 
ungodly  bring  upon  others  at  length  sweeps  them 
away  ;  for  no  one,  who  persistently  refuses  to  do 
right  can  stand,  since  right  is  precisely  the  sta- 
liility,  the  order  of  things. — [Tuvpp  (on  ver.  ti) : 
Many  a  wretched  worldling  spins  a  fair  thread 
to  strangle  himself  both  temporally  and  eter- 
nally]. 

Vers  9-18.  [Chal.mers  (on  ver.  10):  The 
claims  of  friendship  are  overborne  by  the  strengt  h 
of  that  evil  desire  on  the  part  of  the  wicked, 
which  is  bent  on  the  objects  of  their  own  selfisli  - 
iiess]  — Sr.iRKE  (on  ver.  10):  Wo  should  not  so 
oi'ten  act  contrary  to  the  law  of  love  to  our  neigh- 
bors, if  we  reiiected  always  what  we  should  d  r- 
sire  in  our  neighbor's  place  (Matth.  vii.  12). — 
(On  ver.  13):  .A.n  uncompassionate  spirit  toward 
ths  poor  is  punished  by  God  with  want  of  pity 
in  return,  according  to  the  justice  of  an  exact 
requital. — Hasiu*  (on  ver.  14):  Even  with  tri- 
fles, with  slight  manifestations  of  love,  one  m.ay 
frequently  avert  much  evil,  and  soothe  spirits. — 
Geieii  (on  ver.  1.5):  Joy  and  peace  of  conscience 
follow  a  joyful  obedience  to  (Jod's  command;  a 
scornful  contempt  and  disobedience  of  it  is  fol- 
lowed by  constant  disquiet  and  fear. — [Lawso'^ 
(on  ver.  15):  Many  do  judgment  without  taking 
pleasure  in  it;  their  consciences  will  not  suffer 
them  to  do  otherwise,  but  their  hearts  are  on  the 
side  of  sin;  or  they  will  do  many  good  things 
with  pleasure,  because  their  constitutional  and 
beloved  sins  are  not  affected  by  tliem  ;  but  there 
are  other  things  at  which  they  stop  short,  etc. — 
Trvpp  (on  ver.  10) :  He  that  deviateth  from  the 
truth  according  to  godliness  cannot  possibly 
Winder  so  far  as  to  miss  of  hell], — Cramer  (on 
v 'r  17):  He  who  will  consume  more  than  his 
pi. High  can  yield  must  utterly  perish  (Ecclesiast. 
.-cix.  32).— (On  ver.  18):  God  often  turns  the  leaf 
over  so  that  the  evil  that  was  designed  for  the 
pious  comes  upon  the  ungodly. — Von  Gerlach 
(on  ver.  18):  Every  man  deserves  punishment 
here  since  none  is  guiltleas.     Since  however  the 


righteous  acknowledges  his  guilt  and  walks  in  hu- 
mility before  the  Lord,  He  remits  his  penalty, 
and  before  his  eyes  punishes  the  ungodly  in  full 
measure,  that  by  the  sight  he  may  be  made 
wise. 

Vers.  19-26.  Hasius  (on  ver.  20) :  Where  trua 
wisdom  is  lacking  in  the  administration  of  tem- 
poral things,  there  even  with  a  regal  or  princely 
income  destitution  and  want  may  enter. — Geier 
(on  ver.  22)  :  Let  every  Christian  and  especially 
every  Christian  teacher  exert  himself  by  virtue 
of  heavenly  wisdom  to  tear  down  the  fortresses 
and  bulwarks  of  the  kingdom  of  hell. — Cramer 
(on  ver.  22)  :  Let  no  one  trust  iu  walls,  castlea 
or  fortresses.  What  human  hands  have  con- 
structed human  hands  can  pull  down  again. — ■ 
(On  ver.  23):  God  as  the  Creator  of  our  human 
nature  has  set  a  double  wall  before  the  tongue, 
— the  teeth  and  the  lips, — to  show  that  we  should 
keep  and  guard  the  tongue  with  all  carefulness. 
— [15p.  Hall:  He  that  looketh  carefully  to  his 
tongue  takes  a  safe  course  for  preserving  his  life, 
which  is  oft  in  danger  by  much  and  wild  (alk- 
ing].— Geier  (on  ver.  24):  Vices  hang  together 
like  a  chain;  from  pride  springs  contempt,  from 
contempt  wrath,  from  wrath  mockery  and  many 
insults. — Zeltser  (on  ver.  2'),  2C)  :  Lazy  thieves 
of  time  are  not  worth  their  bread  :  ho  that  work- 
eth  not,  neither  shall  ho  cat,  2  Thcss.  iii.  10. — 
[Mufpet:  Wishers  and  wuulders  are  neither 
good  householders  nor  yet  long  livers]. 

Vers.  27-31.  Zeltner  (on  vers.  28,  29) :  To 
receive  kind  suggestions  with  thankfulness,  and 
to  reform,  is  no  shame  but  an  honor  in  the  sight, 
of  God  and  men. — [Trapp  (on  ver.  .SO)  :  Human 
wisdom  while  it  strives  for  masteries  is  over- 
mastered].— Melanchthon  (on  ver.  30,  31):  It 
is  a  wholesome  rule  for  the  whole  of  life,  to  ful- 
fil the  duties  of  one's  calling,  and  in  connection 
with  this  trustfully  to  invoke  God's  aid  and  suc- 
cor. If  we  do  this  our  works  under  God's  aid  iu 
blessing  us  succeed  well.  Unrighteous  labors, 
those  undertaken  without  any  call  from  above, 
as  well  as  without  trust  in  and  prayer  to  Go  1. 
on  the  contrary  undoubtedly  fail,  be  they  enter- 
ed upon  with  ever  so  much  shrewdness  and  cun- 
ning.— Saitrin  (sermon  on  ver.  30):  On  the  fu- 
tility of  the  means  which  human  p.issions  oppose 
to  God, — !;!z.  1)  earthly  exaltation;  2)  political 
prudence:  3)  sensuality;  4)  stoical  endurance. 
—  Burleburg  Bible  (on  vers.  30,  31):  No  begin- 
ning, devising,  striving  of  ours  can  possibly  op- 
pose that  which  God  purposes  with  us.  Is  it 
not  then  the  best  thing  to  commit  ourselves 
wholly  to  His  guidance,  without  giving  ourselves 
much  labor  in  vain  ?  We  indeed  prepare  all  in 
accordance  with  our  idea  and  understanding; 
but  God  gives  success  wholly  according  to  His 
will.  In  everything  then  let  the  charge  be  left  t« 
Him! 


J90  THE  PROVERBS  OF  SOLOMON. 


tl)  Admonition  to  secure  and  keep  a  good  name. 
Chap.  XXII.  1-16. 

1  A  (good)  name  is  to  be  chosen  rather  than  great  riches; 
better  than  silver  and  gold  is  good  will. 

2  The  rich  and  the  poor  meet  together; 
Jehovah  is  the  maker  of  them  all. 

3  The  prudent  seeth  the  evil  and  hideth  himself, 
but  the  simple  pass  on  and  must  suffer. 

4  The  end  of  humility  (and)  of  the  fear  of  God 
is  riches,  honor  and  life. 

5  Thorns,  snares  are  in  the  way  of  the  wayward  ; 

he  that  guardeth  his  soul  let  him  keep  far  from  them. 

6  Train  up  a  child  in  the  way  he  should  go ; 
even  when  he  is  old  he  doth  not  depart  from  it. 

7  The  rich  ruleth  over  the  poor, 

and  the  borrower  becometh  servant  to  the  lender. 

8  He  that  soweth  iniquity  shall  reap  calamity, 

and  the  staff  of  his  haughtiness  shall  vanish  away. 

9  He  that  hath  a  bountiful  eye  shall  be  blessed, 
for  he  giveth  of  his  bread  to  the  poor. 

10  Chase  away  the  scorner  and  contention  goeth  out, 
and  strife  and  reproach  cease. 

11  He  that  loveth  with  a  pure  heart, 

whose  lips  are  gracious,  the  King  is  his  friend. 

12  The  eyes  of  Jehovah  preserve  knowledge, 
but  the  words  of  the  false  doth  He  overthrow. 

13  The  slothful  saith  :  (There  is)  a  lion  without, 
I  shall  be  slain  in  the  streets. 

14  A  deep  pit  is  the  mouth  of  the  strange  woman  ; 
he  that  is  accursed  by  Jehovah  falleth  into  it. 

15  Foolishness  is  bound  in  the  heart  of  the  child  ; 
the  rod  of  correction  driveth  it  far  from  him. 

16  One  oppresseth  the  poor  only  to  make  him  rich  ; 
one  giveth  to  the  rich  (and  it  tendeth)  only  to  want. 

GRAMMATICAL   AND   CRITICAL. 
Ver.  1.  [The  Niphal  part.   1T\2i    here  as  in  x»i.  16  is  to  be  rendered  like  the  Latin  pass,  periphr.— nd !m  est,  "is  in  t.f 
chosen,  ought  to  be  chosen  ;"  comp.  BiJTT,  g  997.  2.  c. — A.]. 

Ver.  2.  [See  Eieg.  notes  for  the  reason  why    0^3    is  preferred  to    DrTJiy.     Thelit.  rendering  is  ■' their  totalii\.  Ill- 

whole  of  thero."    For  minnte  explanations  of  the  use  of  73    and  the  ordinary  form  of  its  suffixes  see  e.g.,  BBtt.  J  ^:l^■. 
c,  i  SS3.  d.—A..]. 

Ver.  .1.  [See  Exe^.  notes  for  reasons  why  the  K'thibh  is  to  be  preferred  to  the  K'ri.  The  vocalization  is  of  course  1I1..1 
of  the  K'ri  IjIDJ  and  not  that  of  anlniperf.  Kal.  The  time  implied  in  the  verb  nX"l  is  of  course  a  "relative  perfect;'  Iw 

iaVi  first  seen,  and  then  will  hide  himself. — A.]. 

Ver.  5.  2'pJ?    '«  in  the  Vulg.  correctly  regarded  as  a  genitive  with    ^T1 ;    »o  most  of  the  modern  interpreter^  re- 

Ver»  7,  S.  [The  full  forms  Vlt73''  and  lllf  p''  (K'thibh)  are  preserved  by  the  emphasis  thrown  on  the  ultimate 
nvll.lbles.  Arcording  to  IIott.  ?in(i.5.'  6,  r,  while  these  forms  arc  the  prevalent  forms  in  the  dialects  of  Ephra'm  and  Si- 
tneon  they  lire  found  in  the  period  of  Judali  i.ulv  under  the  influence  of  special  emphasis  or  a  followiUK  pause.— A.  |. 

Ver.  11.  jin  the  reading  of  tlie  K'ri  the  Ilhoiem  is  eKceptioually  shortened  to  Karnels-Hhatuph  bolare  Mukkeph.  The 
K'lhihh  has  I  lie  «(/!(.  ran.'ifr.  in  its  ordinary  form.     Sec  Qreev.  J  21.5.  1,  c— A.]. 

Vers.  12, 1.'!.  [The  perf.    nX  J    in  ver.  12  is  classed  by  BiJTT.  with  the  "  empirical  "  perfects  ;  this  13  a  fact  of  experience. 

It  has  been  found  true;  the    lOS    of  ver.  13  is  classed  with  the  "  effective  "  perfects  :  be  has  virtually  said,  it  is  in  effect 

-  T 

OB  though  he  had  said,  e/c. — A.J 


CHAP.  XXII.  1-16. 


191 


Ver.  15.  [The  pass.  part,    m^ti'p    illastrates  the  principle  that  in  Hebrew,  whatever  b»  the  time  to  which  this  par- 

ticiple  relates  it  describes  a  state  anil  not  a  process, — something  that  is,  and  not  something  that  is  coming  to   be ;  Germ, 
**istverlc7iupft"  no  f  wini  v."     See  BiiTT.  g 'J97,  2,  «.— A.]. 

[It  can  hardly  be  accidental  that  in  this  group  of  proverbs  so  many  of  the  important  words  begin  with  ^•,  thus  It!?^* 

(Ter.  1),    TUi)    and    Tt^p    (ver.  2),    D1"\>'    (ver.  3),    3p^   and    niJi^  (ver.  4)    t^p^    (ver.  5),  eic— A.]. 


EXEGETICAL. 

1.  On  account  of  the  brevity  of  this  section 
beginning  with  chap.  xxii.  1,  but  plainly  ending 
with  ver.  16,  as  well  as  on  account  of  the  sup- 
posed construction  of  the  section  with  some  re- 
ference to  the  number yjoe  (which  is  saij  to  have 
had  a  mollifying  influence  also  on  chap,  xxi.), 
HiTziQ  conjectures  that  its  Latter  and  larger  half 
has  been  lost,  and  thinks  that  the  portion  which 
has  disappeared  maybe  recognized  in  the  section 
xxviii.  IT^xxix.  27.  All  this  rests  on  the  basis 
of  assumptions  as  subjective  and  arbitrary  as  the 
general  principles  of  this  critic  which  relate  to 
the  supposed  numerical  structure  of  the  oldest 
and  main  division  of  the  whole  collection  of  pro- 
verbs. See  remarks  below,  on  chap.  xxv.  1,  and 
also  on  xxviii.  1  (Doctrinal  and  Ethical). 

2.  Vers.  1-5.  On  a  good  name  as  dependent 
not  on  riches  and  treasures,  but  on  prudence, 
humility  and  right  sensibilities.  —  A  (good) 
name  is  more  precious  than  great  riches. 
The  absolute  term  "name"  here  denotes,  like 
6vo;ja  in  the  parallel  passage,  Ecclesiast.  xli.  12, 
a  good  QiiiaQ  [uiJ^taa  Ka?^bi>,  LXX) ;  so  likewise  in 
Eccleg.  vii.  1  ;  .Job  xxx.  8. — Better  than  sil- 
ver and  gold  is  gooduyill.  The  "good" 
(31tD)  does  not  belong  as  an  adjective  [attribu- 
tive] to  the  noun  "  favor"  (as  the  Rabbins  ren- 
der, and  U.MBREIT  also:  "  Schijnf  Gunst"  [E.  \'., 
M.,  S.,  De  W.,  etc  ]),  but  is  a  predicate  (cump. 
viii.  19),  parallel  with  "more  precious,  or 
choice,"  but  put  at  the  end  of  its  clause  for  the 
Bake  of  a  more  emphatic  stress  upon  the  objects 
compared  with  it,  gold  and  silver.  [So  E.  V.  in 
the  margin.  Wordsw.  (?).  H.,  N.,  K.,  elc.~\. 

Ver.  2.  The  rich  and  the  poor  meet  to- 
gether; i.  e.,  they  are  found  side  by  side  (comp. 
xxix.  13  ;  Isa.  xxxiv.  14),  as  classes  both  of  which 
are  alike  created  by  Jehovah,  and  therefore  have 
each  its  own  peculiar  object  and  calling  to  fulfil 
in  God's  creation.  Comp.  xiv.  31  ;  xvii.  5;  Job 
xxxi.  15.— Since  both  "rich"  and  "poor"  are 
collective  ideas,  it  is  said  that  -God  has  created 

"all  of  them"  (D^3,  and  not  "both  of  them,  or 
the  two,"  On'JE/,  as  in  xx.  12).  [The  verb 
"  strike  against,  or  encounter  each  other,"  of 
course  does  not  here  imply  such  an  antagonism 
as  too  often  exists  in  disordered  liuman  society, 
but  simply  the  ordinary  encounter  or  intermix- 
ture of  social  life.  The  word  of  God  no  where 
endorses  the  jealousies  and  collisions  that  result 
from  sin. — A  ] 

Ver.  3.  The  prudent  seeth  the  evil  and 
hideth  himself.— The  K'thibh    (inD'l.    an  Im- 

perf.  Nipb.)  is  to  be  preferred  to  the  K'ri  (liTDJI). 
because  the  hiding  one's  self  is  a  consequence  of 
seeing  the  coming  cal.amity.  and  this  consequence 
is  expressed  by  the  Iinperf.  with  l  cnnsec  ;  comp.  1 
Sam.  xix.  5.     The  K'ri  originates  from  xxvii.  12, 


where  the  verse,  with  this  exception,  literally 
recurs. 

But  the  simple  pass  on  and  must  suSei 

^"are  punished,"  E.  V.  and  most  of  the  English 
commentators).  In  the  last  verb  we  have  a  per- 
fect preceded  by  a  simple  copula,  because  the 
heedless  pressing  on  of  the  simple  into  calamity, 
and  their  "expiating"  it,  or  suflfermg  injury, 
are  conceived  of  as  cotemporaneous  ;  compare  2 
Sam.  vii.  9;  Ezek.  xxv.  12,  etc. — The  plural  "the 
simple  ones"  over  against  the  one  "prudent 
man  "  of  clause  a,  seems  to  be  chosen  not  with- 
out an  intentional  reference  to  the  disproportion 
that  actually  exists  numerically  in  life  between 
the  two  classes  of  men. 

Ver.  4.  The  end  of  humility  (and)  of  the 
fear  of  God  is  riches  and  honor  and  life. — 
The  cupula  is  wanting  before  "  the  fear  of  God," 
because  this  "fear"  is  in  its  idea  so  closely 
connected  with  "humility"  that  it  can  be  ap- 
pended as  in  a  sense  an  appositive  to  it.  Thus 
Bertheau  and  Elster  correctly  render,  follow- 
ing GeIER,  RosENMUELLEU,  SCHELLING,  etc. 
More  commonly  (and  as  early  as  the  LXX  and 
Vulg. )  the  "fear  of  Jehovah"  is  regarded  as  the 
first  effect  or  consequence  of  humility,  like 
riches,  honor  and  life  ;  this,  hoivever,  gives  no 
speci-fically  appropriate  idea.  This  is  also  true 
of  Hitzig's  emendation  (rwST  for  DN"!]),  the 
"beholding  Jehovah;"  for  "riches,  honor  and 
life  "  could  hardly  be  the  elements  inio  wliich  the 
"beholding  Jehovah"  should  b?  resolved;  this 
idea  is  rather  in  the  Old  Testament  also  (e.  g.. 
Ps.  xi.  7;  xvii.  15)  always  one  that  belongs  not 
to  the  present,  but  only  to  the  future  lite  — With 
6  compare  moreover  iii.  16;  viii.  18. — [Our  au- 
thor's idea  is  also  that  of  De  W.  and  K.,  the  E. 
v.,  H.,  N.,  S.,  M.,  Wordsw.,  etc.  The  gramma- 
tical objection  urged  by  Hrrzin,  U.mbreit  and 
RtiEETSCHi  is  the  harshness  of  t  lie  usi/ndelon  ;  they 
agree  in  making  the  latter  part  of  clause  a  the 
predicate,  a  more  natural  construction  unques- 
tionably, if  the  resulting  meaning  is  admissible. 
Umbreit  interprets  the  humility  of  which  "the 
fear  of  God  "  is  the  reward,  as  humility  in  hu- 
man relations — a  rendering  hardly  consistent 
with  the  Hebrew  usus  Inqnrndt.  Rueetschi  takes 
the  words  in  their  ordinary  sense,  and  the 
structure  which  is  most  obvious,  and  explains: 
"  The  genuine  religions  wisdom  which  is  equiva- 
lent to  'the  fear  of  .Jehovah  '  (more  precisely,  of 
which  the  fear  of  the  Lord  is  the  beginning),  is 
the  highest  reward  of  humility  ;  it  is  to  him  who 
attains  it  all  (riclies.  honor,  life),  all  that  man 
desires  and  strives  for  beside,  his  greatest 
riches,  his  highest  honor,  his  true  life."  In  this 
view  clause  b  is  an  analysis  of  the  predicate  of 
a.—k.-\ 

Ver  5.  Thorns,  snares  are  in  the  way  of 
the  false.  —  Here  ai^ain  we  have  an  asi/ridctou, 
consisting  in  the  a.<soiiating  of  the  two  ideas 
which  are  in  (heir  import  essentially  equivalent, 
of  "thorns  "  (comp.  Job  v.  5)  and  "  snares,  nets'' 


192 


THE  PROVERBS  OF  SOLOMON. 


(chap.  vii.  23;  Ps.  Ixix.  22;  Job  xviii.  9,  elc). 
HiTziG  proposes  instead  of  the  latter  expression 
lo  read  DTISD  :  '•Thorns  are  poured  out,  are 
spread  on  the  way  of  the  false  (?  j."  [Those  who 
agree  with  Z.  in  the  general  structure  of  clause 
A,  in  his  seleclion  of  the  subject  and  predicate, 
very  generally,  at  least  our  English  expositors, 
make  the  verb  affirmative  rather  than  hortative. 
KuEETScHi  (as  above,  p.  15-5),  on  the  ground  of 
the  very  general  idiom  of  the  book  of  Proverbs, 
and  in  regard  to  this  phrase  in  particular, 
iiySJ  ^D2',  considers  the  clause  as  inverted  :  "  he 
who  keepeih  far  from  the  thorns  and  snares  that 
strew  the  way  of  the  false,  destroying  him,  not- 
withstanding all  his  cunning,  saveth  his  life." — 
A.  I — With  b  compare  xvi.  17. 

.3.  Vers.  6-12.  Of  good  discipline,  frugality, 
uprightness,  love  and  fidelity  as  further  import- 
ant means  to  tlie  preservation  of  a  good  name. — - 
Train  up  a  child  (early)  in  the  vray  he 
should  go  — The  verb  which,  according  to 
Arabic  analogies,  is  equivalent  to  imhuit,  initiavit 
(comp.  ScHULTE.NS  On  this  passage),  denotes  here 
the  first  instruction  that  is  given  to  a  boy,  his 
e.irly  education  and  the  formation  of  his  habits. 
Compare  the  expression  of  HonACE  (Ep.  I.,  2,  6^) : 
Quo  semel  est  imbuta  recens,  servabit  odorem  Testa 
iliu;  and  also  the  modern  proverbs  Jung  gewohnl, 
all  gethan  [Young  accustomed  is  done  old]  :  or 
"  Was  Hdiuchen  nicht  lernt,  lernt  Hans  nimmer- 
mehr"  ["What  little  Johnnie  does  not  learn, 
John  learns  never."  So  our  English  proverb — 
"Just  as  the  twig  is  bent  the  tree's  inclined."] 

13")'1  '3"/^  can  have  no  other  meaning  than  "ac- 
cording to  the  standard  of  his  way"  (Gen.  xliii. 
7  :  Lev.  xxvii.  8,  etc.),  i.  e  ,  according  to  the  way 
that  is  determined  for  him,  according  to  the 
calling  and  tlie  manner  of  life  for  which  he  is 
intended.  With  this  interpretation,  which  is  as 
simple  as  it  is  pertinent,    HiTziu's  emendation 

may  be  dismissed  as  superfluous :  13^  "3"/^. 
''according  to  his  tenderness,  since  he  is  still  ten- 
der." [Notwithstanding  the  "simplicity"  ofthe 
interpretation  "in  accordance  with  his  way,  or 
his  going,"  three  different  meanings  have  been 
found  in  it.  It  may  be,  a)  "his  way"  in  tlie 
sense  of  his  own  natural  and  characteristic  style 
and  manner, — and  then  his  training  will  have 
reference  to  that  to  which  he  is  naturally  fitted  ; 
or  b),  the  way  in  life  which  he  is  intended  by  pa- 
rents or  guardians  to  pursue ;  or  f)  the  way  in 
which  he  ought  lo  go.  The  last  is  moral  and  re- 
lates to  the  general  Divine  intention  concerning 
man's  earthly  course  ;  the  second  is  human  and 
economical;  the  first  is  individual  and  to  some 
extent  even  physical.  Yet  although  the  third 
present-s  the  highest  standard  and  has  been  ge- 
nerally adopted  and  used  where  little  account  is 
made  of  the  original,  it  has  the  least  support  from 
the  Hebrew  idiom.  So  De  W.,  B.,  K.,  S.,  H. 
(?),  and  others. — .\.] 

Ver.  7  The  rich  ruleth  over  poor  men. — 
Observe  bore  again  the  significant  interchange 
between  siii^uhir  and  plural  like  that  above  in 
ver.  3,  corresponding  with  the  actual  conditions 
of  human  society.  'Thesame  relation  of  depend- 
ence comes  in  play  however  in  like  manner  be- 
twein  borrowers  and    lenders;    indebtedness  al- 


ways destroys  freedom,  even  though  no  sale  int« 
slavery  of  him  who  was  unable  to  pay  should 
ever  take  place. 

Ver.  8.  He  that  soweth  iniquity  shall 
reap  calamity. — Comp.  Job  iv.  8,  and  the  con- 
verse seiitimeni,  Prov.  xi.  18. — And  the  staff 
of  his  haughtiness  vanisheth  avyay; — /.  e.. 
]  the  staff  with  which  in  the  ebullitions  of  his  an- 
ger (Isa.  xiv.  (j)  he  smote  others  conies  to  nought, 
as  though  dried  up  and  rotten.  Compare  for  the 
verb  "to  come  to  nought,  to  come  to  an  end," 
Gen.  xxi.  1.5;  1  Kings  xvii.  16;  Isa.  x.  25.  Ac- 
cording to  the  last  mentioned  passage,  Umbreit, 
EwALD  [De  W.]  and  Elster  explain:  "and  the 
staff  of  his   punishment  is   already  prepared." 

But  the  verb  7X12  in  that  instance  acquires  the 
meaning  "to  be  ready,  to  be  already  prepared," 
solely  through  the  context, — and  the  noun 
(n"i3J.')  means  not  "punishment,"  but  always 
simply  anger,  passionate  excitement.  And  to 
employ  "staff  of  his  anger"  to  describe  "the 
i-od  of  the  Divine  anger  aroused  against  him  " 
would    surely  be   an    unusually  condensed   and 

harsh  expression. — Hitzio  reads  b"n3^  '33"«£'1 
"  and  he  that  renounces  (?)  his  service  perishes," 
a  meaning  clearly  quite  insipid  and  little  appro- 
priate as  the  result  of  a  very  artificial  and  vio- 
lent emendation,  for  which  the  text  of  the  LXX 
neither  in  ver.  8  6,  nor  in  the  spurious  verse 
which  tiiis  version  exhibits  appended  to  our 
verse,  offers  any  adequate  support  whatsoever. — 
[FuEBST  distinguished  two  radical  meanings  in 
the  verb  I'N,  from  one  of  which  the  derived  noun 
has  the  meaning  "nothingness,  vanity,"  here 
ailopted  by  E.  V.,  and  B.;  the  other  gives  the 
nii^aning  "calamity,"  and  in  this  sense  the  word 
is  here  understood  more  forcibly  and  appropri- 
ately, by  De  W.,  K.,  H.,  N..  II.,  S.— Rueetsciii 
vigorously  supports  our  author's  interpretation 
of  clause  b. — .\.] 

Ver  n.  He  that  hath  a  bountiful  eye 
shall  be  blessed. — He  who  is  "good  in  the 
eye  "  is  the  exact  opposite  of  the  man  "  evil  in 
the  eye"  (chap,  xxiii.  fi) :  it  is  he  therefore  who 
looks  around  not  wickedly  but  in  kindness  and 
friendliness.  Such  a  one  will  besides  always  be 
charitable  in  disposition  and  action,  and  there- 
fore as  he  dispenses  blessing  he  will  also  receive 
blessing.  The  conjunction  ("3)  as  the  beginning 
ofthe  second  clause  should  doubtless  be  regarded 
rather  as  a  causal,  than,  with  HiTzio,  as  a  con- 
ditional particle;  it  is  therefore  not  "?/  lie 
gives"  (that  he  does  this  is  in  fact  already  im- 
plied in  bis  being  described  as  having  "  a  boun- 
tiful eye"),  but  "since,"  or  "for  he  gives," 
etc. 

Ver.  10.  Chase  away  the  scorner  and 
contention  goeth  out. — That  s-ofiing  is  a 
chief  source  of  contention  and  strife  was  already 
expressed  in  chap.  xxi.  24.  Contention  "goeth 
out,"  VIZ.,  with  the  scofTer,  when  he  leaves  the 
assembly  in  which  he  has  given  forth  his  scoffing 
utterances  (the  LXX  rightly  supply  i/(  ori'erf^i/oi'). 
—  And  strife  and  reproach  cease, — for  the 
evil  example  of  the  scoffer  had  excited  the  whole 
assembly    to    mutual    abuse    and    recrimination 

('(■l'7p  has  here  this  active  meaning). 


CHAP.  XXII.  1-16. 


193 


Ver.  11  Hi  that  lovath  with  a  pure 
heart,  vrhosa  lips  are  graoious,  the  kiag  is 
his  friend.  —  rhus,  witliout  duubi  correcUy, 
Umbreit,  Elster,  Hitziq;  for  tlie  passages  xiii. 
4.  24;  xiv.  13  present  no  sufficient  analogy  for 
Kwald's  interpretation  of  the  last  clause,  '■  be  is 
tlie  king's  frienil;"  and  Bebtheau's  conception 
of  the  phrase  "grace  of  lips  "  as  a  second  accusa- 
tive object  of  the  verb  "loveth  "  (•'  he  that  loveth 
purity  of  heart,  and  grace  on  his  lips,  the  king  is 
his  friend  ")  has  against  it  the  decided  inappro- 
priateuess  of  the  expression  -'to  love  the  grace 
of  his  lips  "  as  conveying  the  idea  of  "  cultivating 
a  wise  eloquence."  Furthermore  we  have  to 
compare  chiefly  xvi.  13  ;  for  it  is  really  wise  and 
good  counsellors  who  are  there  as  here  desig- 
nated the  favorites  of  the  king. — -[Few  verses  in 
the  Book  of  Proverbs  whose  reading  is  unques- 
tioned have  received  more  interpretations.  In 
clausi  a  "purity  of  heart"  is  made  the  object  by 
almost  every  interpreter,  instead  of  an  adverbial 
.adjunct  as  Z.  makes  it.  The  "grace  of  lips"  in 
clause  6,  in  addition  to  Bertheau's  construction 
(see  above),  is  made  a  part  of  the  subject — •' lo 
ichom,  or  whose  is  grace  of  lips,"  e.tf.,  by  De  W., 
EwALD,  K.;  it  is  made  the  first  part  of  the  predi- 
cate "(0  him,  or  his  is  grace  of  lips,"  e.  g  ,  by  the 
E.  V.  in  the  margin,  by  H.,  N.,  S.,  M.,  W.; 
while  the  text  of   the  E.  V.  makes  it  adverbial. 

-A] 

Ver.  12.  The  eyes  of  Jehovah  preserve 
knowledge, — i.  e.,  secure  protection  to  him 
who  pos.sesses  and  evinces  true  discernment  and 
knowledge  (an  example,  therefore,  of  the  abstr. 
pro  concreto).  With  clause  i,  furthermore,  the 
meaning  seems  to  correspond  better  which  Hit- 
ziG  obtains,  when  he,  perhaps  in  this   instance 

emending  wisely,  writes  nj/'^  instead  of  H^T:  Je- 
hovah's eyes  observe  wickedness. — For  the  verb 
in  clause  b  comp.  xiii.  6  ;  xxi.  12.  The  "  word^  " 
of  the  false  here  denote  his  proposals  or  plans, 
the  faithlessness  which  he  devises  by  himself  and 
discusses  with  others.  [Holden  thinks  it  neces- 
sary to  render  the  "affairs  of  the  transgressor." 
The  necessity  is  obviated  by  the  above  explana- 
tion.] 

4.  Vers.  13-16.  Of  slothfulneis,  wantonness, 
folly  and  avarice,  as  furtiier  cliief  hinderances  to 
the  aitainmeilt  of  a  good  name. — The  slothful 
saith:  (There  is)  a  lion  without,  etc.: — i.  e., 
he  has  recourse  to  the  most  senseless  and  ludi- 
crous excuses,  if  in  any  way  he  may  not  be 
obliged  to  go  out  to  labor  ;  he  therefore  says, 
e.  (f  ,  :i  lion  has  stolen  into  the  city,  and  may  pos- 
sibly destroy  him  in  the  midst  of  the  tumult  and 
crowd  of  the  streets.  Comp.  xv.  19.  [See  oriti- 
cat  notes  for  an  explanation  of  the  tense  of  the 
main  verb.] 

Ver.  14.  A  deep  pit  is  the  mouth  of  the 
strange  woman. — -i.  e.,  her  seductive  language: 
CJiup.  ii  16;  V.  3;  vi.  24;  vii.  5  sq.;  and  also 
xxiii.  27,  where  Ihe  harlot  herself  is  described  as 
a  deep  ditch. — He  that  is  accursed  of  Jeho- 
vah.— The  "  cursed  of  Jehovah  '  the  exact  op- 
posite of  the  man  "blessed  (^^"^3)  of  Jehovah," 
therefore  one  visited  by  the  cur33  of  an  angered 
God. 

Ver.  IT).  Foolishness  is  bound  in  the 
heart  of  the  child, — .■  <■.,  it  belongs  to  the  dis- 
13 


position  of  all  children,  who  are  altogether  and 
without  exception  iv/rtot, — infallibly  so  (comp.  1 
Kings  iii.  7),  and  must  therefore  necessarily  be 
removed  from  them  by  the  diligent  employment 
of  the  "rod  of  correction"  (comp.  xiii.  24;  xix. 
18;  xxiii.  13,  14).  Comp.  our  proverb  "Jugend 
hat  kein  Tujend"  [Youth  hath  no  virtue]. — 
[Kamph.,  from  the  .absence  of  an  adversative  par- 
ticle before  clause  h,  judges  it  better  to  take  the 
first  clause  as  conditional:  "If  fooli.shness  be 
bound,"  etc.  Here  is  then  the  remedy  for  the 
supposed  exigency.  But  this  is  surely  needless, 
and  vastly  weakens  the  import  of  clause  a,  with 
its  impressive  declaration  of  an  urgent  and  uni- 
versal need. — .\.] 

Ver.  lij.  One  oppresseth  the  poor  only 
to  make  him  rich ; — (.  «.,  the  oppression  which 
one,  perchance  some  rich  landlord  or  tyrannical 
ruler,  practises  on  a  poor  man,  rouses  his  moral 
energy,  and  thus  by  means  of  his  tireless  indus- 
try and  his  productive  labor  in  his  vocation, 
brings  it  to  pass,  that  he  works  himself  out  of 
needy  circumstances  into  actual  prosperity.  On 
the  other  hand,  according  to  clause  A,  all  pre- 
sents which  one  makes  to  an  indolent  rich  man, 
prodigal,  and  therefore  abandoned  by  the  bless- 
ing of  God,  contribute  nothing  to  stay  the  waste 
of  his  possessions  that  has  once  commenced. 
What  one  gives  to  him  is  drawn  into  the  vortex 
of  his  prodigality  and  profligacy,  and  therefore 
is  subservient,  in  spite  of  the  contrary  intention 
of  the  giver,  only  "to  want,"  or  to  the  diminu- 
tion of  his  possessions  (comp.  xi.  21). — Thus 
most  of  the  recent  expositors  correctly  explain, 
especially  Ewald,  U.mbreit,  Elstek,  Hitzio 
[De  W.,  K.],  while  Bertheatj's  conception  of  tha 
pissage:  "He  that  oppresseth  the  poor  to  lake 
for  himself,  giveth  to  a  rich  man  (i>iz.,  himself) 
only  to  want,"  approximates  to  the  old  incorrect 
rendering  of  the  Vulgate,  Lutuer,  elc.  See 
in  reply  Hitzig  on  this  passage.  [H.,  N.,  M., 
S.  follow  the  E.  V.  in  giving  this  reflexive  mean- 
ing to  the  pronoun  of  clause  a,  while  Wouusw. 
guardedly  expresses  a  preference  for  the  other 
view;  God's  providence  overrules  the  rich  man's 
r.ipacity,  and  turns  obsequious  liberality  toward 
the  rich  against  him  whom  it  would  benefit.  For 
according  to  this  view  it  is  not  the  giver,  as  the 
E.  V.  suggests,  but  the  receiver,  that  shall  come 
to  want.  Rueetschi  comes  vigorously  to  the  de- 
fence of  the  older  explanation.  The  subject  is 
then  single  :  the  rich  man  seeks  to  advance  him- 
self by  oppression  of  the  poor;  he  gives  wrong- 
fully to  one  that  has,  and  God  thwarts  him.  We 
prefer  this  elder  exposition.  — -V.] 

DOCTRINAL,    ETHICAL,   HOMILETIC   AND 
PRACTICAL. 

The  doctrine  of  the  great  worth  of  a  good  name 
forms  undoubtedly  the  main  theme  of  the  section 
before  us  ;  for  all  that  follows  the  introductory 
proposition  of  ver.  1,  which  is  expressly  shaped 
with  reference  to  this  theme,  may  be  easily  and 
without  any  violence  regarded  as  a  statement  of 
the  most  important  means  or  conditions  to  the 
attainment  and  maintenance  of  a  good  name. 
These  conditions  are  given  in  part  negatively,  as 
not  consisting  in  riches  (ver.  2,  comp.  ver.  16), 
nor  in  folseness  of  heart  (ver.  5},  nor  in  seofSng 


194 


THE  PROVERBS  OF  SOLOMON. 


and  love  of  abuse  (ver.  10),  nor  in  unrighleous 
dealing  (ver.  8,  comp.  ver.  12),  nor  in  sloth  and 
licentiousness  (vers.  13,  14).  They  are  also  given 
in  part  positively,  as  consisting  in  a  genuine 
prudence  (ver.  3),  in  humility  aud  the  fear  of 
God  (ver.  4).  in  a  wise  frug.ility  and  industry 
(vers.  7  and  16),  in  charity  toward  the  poor  (ver. 
9),  iu  purity  of  heart  together  with  that  grace  of 
epeeeh  which  rests  upon  it  (ver.  11), — in  a  word, 
in  all  the  excellent  qualities  as  well  as  the  inward 
and  outward  advantages  to  which  a  strict  and  wise 
training  of  children  is  able  to  aid  the  man  who  is 
naturally  foolish  and  ignorant  (vers.  6  and  lo). 

Homily  on  the  entire  section:  On  the  great  worth 
of  a  good  name,  and  on  the  means  to  its  attain- 
ment and  preservation.  Comp.  Stocker:  Of  a 
good  name :  1 )  How  it  is  to  be  gained  (vers.  1-4); 
2)  wh.at  chief  hinderances  threaten  the  possession 
of  it  (vers.  5-16). — In  similar  style,  WohLfarth, 
Caliper  Handb.,  etc. 

Ver.  1.  Melanchthos:  With  reason  dost  thou 
say:  I  need  a  good  conscience  for  God's  sake, 
but  a  good  name  for  my  neighbor's  sake.  A  good 
name  is  really  a  good  thing  well-pleasing  to  God, 
and  must  be  esteemed  and  sought  by  us,  because 
God  would  have  the  difference  between  good  and 
evil  brought  to  the  day  by  the  testimony  of  pub- 
lic opinion,  so  tliat  accordingly  those  who  do 
right  may  be  promoted  and  preserved,  the  unjust, 
on  the  contr.ary,  censured,  punished  and  de- 
stroyed. From  such  public  witness  we  are  to 
become  aware  of  the  existence  of  a  moral  law, 
and  should  reflect,  that  a  holy  God  and  supreme 
avenger  of  all  evil  lives.  We  must  therefore 
strive  after  a  good  name  for  two  reasons  :  1)  be- 
cause God  would  have  us  regard  the  judgments 
of  upright  men  (Ecclesiast.  vi.  1  sq.) ;  2)  because 
He  would  also  have  us  serve  as  a  good  example 
to  others  (1  Cor.  x.  31  sq.;  Phil.  iv.  8). — 
Starke:  If  a  good  name  is  better  than  riches, 
then  it  is  our  duty,  in  case  of  need,  to  defend  our 
innocence  (Am.  vii.  11;  Jolin  viii.  49),  but  no 
less  to  rescue  the  good  name  of  others  also  (1 
Sam.  XX.  31  sq.). — [.\kxot  :  The  atmosphere  of 
a  good  name  surrounding  it  imparts  to  real  worth 
additional  body  and  breadth. — Mtffet:  a  good 
name  maketh  a  man's  speeches  and  actions  the 
more  acceptable;  it  spreadeth  his  virtues  unto 
his  glory,  and  the  stirring  up  of  others;  it  re- 
maineth  after  death  ;  it  doth  good  to  the  children 
of  him  who  is  well  spoken  of;  and  finally  is  a 
means  of  advancement] 

Vers.  2-J.  Mei.anchthon  (on  ver.  2):  Know 
that  there  is  a  Divine  providence,  and  that  not 
by  chance  but  by  God's  ordinance  some  are  rich, 
others  poor.  Therefore  it  is  of  moment  that  both 
walk  before  God  according  to  their  state  and 
calling,  that  tlie  poor  therefore  do  nut  murmur 
against  God,  but  humble  himself  under  His  hand, 
and  take  comfort  in  the  promises  of  His  word 
(Matth.  V.  3), — -that  the  rich,  however,  be  not 
presumptuous,  and  do  not  set  iiis  trust  on 
uncertain  riches  (1  Tim.  vi.  17),  etc.  —  TiViingen 
Bihle  (on  the  same  verse): — If  the  rich  were 
always  humble  and  the  poor  patient,  and  both 
alike  penitent,  pious,  loving  and  peaceable,  then 
rich  and  poor  might  live  happy  and  content  to- 
gether.— [R.  Hai.l: — The  rich  and  the  poor 
meet  together  1)  in  tlie  participation  of  a  com- 
mon nature;  2)  in  the  process  of  the  same  social 


economy  ;  3)  in  the  house  of  Go  1 ;  4)  in  the  cir- 
cumstances of  their  entrance  into  this  world  and 
in  the  circumstances  of  their  exit  out  of  it :  5) 
in  the  great  crises  of  the  future. — Sacrin  : — 
That  diversity  of  condition  which  God  hath  been 
pleased  to  establish  among  men  is  perfectly  con- 
sistent with  equality  ;  the  splendid  condition  of 
the  rich  includes  nothing  that  favors  their  ideas 
of  self-preference  ;  there  is  nothing  in  the  low 
condition  of  the  poor  which  deprives  them  of 
their  real  dignity  or  debases  their  intelligence 
formed  in  the  image  of  God,  etc. —  See  Bishop 
Butler's  Sermon  before  the  Lord  Mayor. — R. 
Hooker  (on  ver.  3): — It  is  nature  which 
teacheth  a  wise  man  in  fear  to  liide  himself,  but 
grace  and  faith  teach  him  where. — Muffet:  — 
Although  God  can  save  us  only  by  His  power,  yet 
He  will  not  without  our  own  care  and  endeavor, 
nor  without  those  means  which  He  hath  ordained 
to  that  intent  and  purpose]. — Hasius  (on  ver.  3) : 
— The  best  hiding  from  danger  and  calamity  is 
under  the  wings  of  the  Almighty  (Ps.  xci.  1  sq.). 
— J.  Lange  (on  ver.  4) : — He  who  would  be  ex- 
alted to  glory,  must  first  suffer  himself  to  be  well 
humbled. — (On  ver.  5) : — Tlie  ungodly  finds  in 
the  path  to  hell  nothing  but  thorns  and  snares, 
and  yet  he  presses  on  in  it !  A  sign  of  the  great- 
ness and  fearfulness  of  the  ruin  of  man's  sin. 

Vers.  6-13.  [South  (on  ver.  6) : — A  sermon 
on  the  education  of  youth]. — Starke  (on  ver. 
6) : — The  spirits  of  children  are  like  plastic  wax  ; 
•according  as  good  or  evil  is  impressed  upon  them 
will  their  chief  inclination  be  a  good  or  evil  one. 
— On  ver.  8)  : — Upon  unrighteousness  and  un- 
godliness there  surely  follows  a  terrible  end. 
But  who  believes  it?  (Ps.  Ixxiii.  18, 19). — Cba.mer 
(on  ver.  10) : — One  sin  ever  develops  itself  from 
another.  From  mockery  comes  wrath,  from 
wrath  comes  strife, from  strife  onecomes  toblows, 
and  from  blows  comes  reproach. — (On  ver.  11 )  : 
— A  true  heart  and  a  pleasing  speech  are  rarely 
found  together,  especially  at  the  courts  of  this 
world's  great  ones,  where  there  is  only  quite  t(>o 
much  hypocrisy  and  unfaithfulness  to  be  found, 
hiding  behind  smootli  words. 

Vers.  13-16.  J.  Lange  (on  ver.  13):— He  that 
loveth  his  own  soul  and  therefore  on  acco'unt  of 
comfort  and  tenderness  will  not  go  forth  to  carry 
on  the  Lord's  work,  will  lose  and  eternally  de- 
stroy his  soul,  John  xii.  25. — (On  ver.  15) : — 
God's  children  must  in  their  life  have  to  experi- 
ence sharp  strokes  of  afiliction  in  many  foims. 
for,  still  as  heretofore  spiritually  children,  folly 
iu  many  forms  remains  in  their  hearts,  and  the 
sin  that  yet  dwells  in  them  makes  itself  perceji- 
tible  by  frequent  outbreaks. — Geier  (on  ver.  li'i): 
— With  mere  loving  words  and  flattering  specciv 
can  no  child  be  happily  trained;  strict  and  w.se 
correction  must  be  added. — (On  ver.  16): — P>e- 
ware  of  all  unrighteous  means  of  becoming  ricli 
through  others'  injury.  Better  to  have  little 
with  a  good  conscience  than  great  treasure  wiili 
injustice  !  —  Calwer  Handb.  (on  ver.  16) : — He  that 
enriches  himself  on  the  poor,  one  richer  than  lie 
will  in  turn  impoverish  him. — [Edwards  (i^n 
ver.  15): — The  rod  of  correction  is  proper  l<i 
drive  away  no  other  foolishness  than  that  which 
is  of  a  moral  nature.  But  how  comes  wickedness 
lo  be  so  firmly  bound,  and  strongly  fixed,  in  tlie 
hearts  of  children,  if  it  be  not  there  naturally  '.'] 


CHAP.  XXII.  17-29.  !95 


III    ADDITIONS  MADE  BEFORE  HEZEKIAH'S  TIME   TO  THE  OLD  NUCLEUS  OF  THE 
COLLECTION  MADE  BY  SOLOMON. 

Chap.  XXII.  17— XXIV.  34. 

First  Supplement  :^Vaiious  precepts  concerning  righteousness  and  practical 

-wisdom. 

Chap.  XXII.  17.— XXIV.  22. 

a)  Introductory  admonition  to  take  to  heart  the  words  of  the  wise  man. 

Chap.  XXIL  17-21. 

17  Incline  thine  ear  and  hear  words  of  the  wise, 
and  apply  thine  heart  to  my  knowledge ! 

18  For  it  is  pleasant  if  thou  keep  them  within  thee ; 
let  them  abide  together  upon  thy  lips ! 

19  That  thy  trust  may  be  in  Jehovah, 

I  have  taught  thee  this  day,  even  thee ! 

20  Have  not  I  written  to  thee  excellent  words, 
with  counsels  and  knowledge, 

21  to  make  known  to  thee  the  certainty  of  the  words  of  truth, 

that  thou  mightest  return  words  of  truth  to  them  that  send  thee  T 

b)  Admonition  to  justice  toward  others,  especially  the  poor. 
Chap.  XXII.  22-29. 

22  Rob  not  the  poor  because  he  is  poor, 
and  oppress  not  the  wretched  in  the  gate ; 

23  for  Jehovah  will  conduct  their  cause, 

and  spoil  the  soul  of  those  that  spoil  them. 

24  Have  no  intercourse  with  an  angry  man, 
and  with  a  furious  man  thou  shalt  not  go, 

25  lest  thou  learn  his  ways 

and  prepare  a  snare  for  thy  soul. 

26  Be  not  among  them  that  strike  hands, 
who  become  sureties  for  debts ; 

27  if  thou  hast  nothing  to  pay 

why  shall  he  take  thy  bed  from  under  thee  ? 

28  Remove  not  the  ancient  landmark 
which  thy  fathers  have  set. 

29  Seest  thou  a  man  that  is  diligent  in  his  business — 
before  kings  shall  he  stand ; 

he  shall  not  stand  before  mean  men. 

GRAMMATICAL   AND   CRITICAL. 

Ver.  17.  [Observe  the  interchange  of  the  imperative  [371  with  the  2d  pers.  sing,  of  the  Imperf.  JTETI- A-] 

Ver.  18.  [In  lin'we  have  illustrated,  as  in  many  other  instances,  the  final  disregard  of  the  originally  strict  applioB 

tion  of  the  suffixes  to  their  own  person  and  number:  let  tfiem  abide  in  its  entireness,  etc. A.] 

Ver.  20.  [BoTT.  §  707,  2,  expl,^in8  the  masc.  adj.  D'ty/ty  of  the  K'ri  as  an  example  of  masculines  used  in  describing 

the  pre-eminent  and  striking,— but  on  account  of  the  UV7[  of  ver.  19  gives  the  preference  to  the  K'thibh  DIE'StJ'.     Sn 

Stuart  and  Mdemsch. — A.] 


I3o 


THE  PROVERBS  OF  SOLOMON. 


Ver.  21.  [Tri7ii^7,  one  of  the  plaral  participles,  not  nncommon  in  our  book,  to  be  taken  diatributively,  aa  appUc» 

ble  to  each  of  all  possible  cases.    Bott.  g  702,  e. — A.]  , 

Vers.  22,  2A,  26,  28.  [Further  examples  of  the  Jussive  with  the  negative  adverb  7fc^.  instead  of  a  direct  prohibition 

with  the  Imperative  ;  comp.  Lntin,  n€  facias  ;  Greek,  ikri  ypa^^i  (KuEHNER,  g  250,  5,  Hadley.  3  723,  a) ;  as  thoui^h  in  pro- 
hibitions a  st-nse  of  fitness  ur  obligation  were  appealed  to  rather   than  an  authority  asserted. — A.] — (Ver.  24).  HN    Ki3 

here,  in  accordance  with  the  later  u$\ts  loqturuii,  is  equivalent  to  nx    IT /H  :  comp.  Ps.  xxvi.  4. 

Ver.  25.  [The  more  compact  form  ^SxH  for  ^SxH  under  the  influence  of  the  preceding  12;  BoTT.  §  1059,  d. — A.] 

Ver.  27.  [An  example  of  what  is  called  the  concrete  impersonal  in  Hebrew  is  found  in  Hp';  why  should /ie,  any  ona 

do  this  I     BiJTT.  i  935,  c— A.] 

Ver.  29.  [3i*'n^;  BiixicHEa's  .f'ierts  Ztcitwin  or  de6t7«m,  rendered  by  the  German  dar/:  it  is  his  privilege  or  preroga- 
tive.—A.] 


EXEGETICAL. 

1.  That  a  new  divi.'iioii  of  the  collection  begins 
with  ver.  17,  coming  from  another  hand  than 
compiled  the  preceding  main  division,  appears 
not  merely  from  the  expression  '-words  of  wise 
men,"  which  reminds  us  of  i.  0,  but  also  from  the 
characteristic  style  of  the  proverbs  which  are 
found  from  this  point  onward  to  the  end  of  chap, 
xxiv.  These  no  longer  consist  of  verses  of  two 
clauses  constructed  according  to  the  antithetic 
parallelism,  but  for  the  most  part  of  longer  sen- 
tences, which  as  a  general  rule  comprise  two 
verses,  sometimes,  however,  three  (e.  g.  xxiii. 
1-3,  6-8),  or  even  five  (thus  xxxii.  31-35;  xxiv. 
30-34).  By  the  side  of  the  isolated  proverbs 
containing  an  antithesis  of  two  members,  such  as 
are  liere  and  there  interspersed  (e.  g.  xxii.  28 ; 
xxiii.  9,  12,  19,  22;  xxiv.  8  sq.,  23  sq.),  there 
are  found  in  addition  several  verses  constructed 
of  three  clauses  (xxii.  29;  xxiii.  5,  7,  31,  3.5; 
xxiv.  12,  31).  There  is  prevalent  everywhere 
the  minutely  hortatory  or  in  turn  admonitory 
style,  rather  than  that  which  is  descriptive  and 
announces  facts.  The  7X  which  serves  to  intro- 
duce the  utterance  of  warnings  is  found  not  less 
than  seoenteen  times  within  the  two  and  a  half 
chapters  before  us,  while  in  the  twelve  chapters 
of  the  preceding  main  division  it  occurred  but 
twice  (chap.  xx.  13  and  22).  Many  linguistic 
peculiarities  in  the  section  appear,  moreover,  to 
indicate  a  later  period  ;  whether  it  be  the  earliest 
period  after  the  exile,  as  Hitzig  pi-oposes,  may 
indeed  be  the  more  doubtful  and  uncertain,  since 
many  peculiarities  of  the  section,  especially  the 
expression,  "words  of  the  wise"  (in  xxii.  17), 
lilte  the  prevailing  admonitory  tone  of  the  dis- 
course, seem  to  favor  the  assumption  of  De- 
LITZSCH,  that  its  author  is  identical  with  that  of 
the  introductory  main  division,  chap,  i.-ix. 
Comp.  Introduction,  §  12,  p.  29. 

2.  Vers.  17-21.  The  introductory  admonition 
to  give  heed  to  tlie  word.s  of  the  wise. 

Ver.  18.  For  it  is  pleasant  if  thou  keep 
them  ■within  thee.  ••  Tliem,  '  ciz.,  '-the  words 
of  the  wise,"  for  only  to  the.se  can  the  suffix  re- 
late, and  not  to  "  my  knowledge;"  so  that  ac- 
cordingly this  proposition  in  ver.  18  a,  beginning 
with  "for,"  serves  to  justify  only  the  first  half 
and  not  the  whole  of  ver.  17.  With  18  b:  let 
them  abide  together  upon  thy  lips,  the  ad- 
monitory discourse  proceeds,  and  in  the  first 
instance  attaches  itself  to  the  substance  of  17  b 
(comp.  V.  2).     Against  the  common  construction, 

which  regards  the  verb  U3"  as  a  continuation  of 


the  conditional  clause,  "if  thou  keep,"  etc.,  [so 
e.g.  De  W.,  N.,  S.,  M.,  Mcffet,  etc.~\,  we  adduce 
the  absence  of  a  second  condiiiotiul  particle,  or 
at  least  a  copula  before  the  Imperf.,  which  in  its 
present  position  at  the  beginning  of  a  clause 
clearly  appears  to  be  a  Jussive.  Comp.  HiTZia 
on  this  passage. 

Ver.  19.  That  thy  trust  may  be  in  Jeho- 
vah I  have  taught  thee  this  day,  even 
thee !  The  perfect  represents  the  work  of  teach- 
ing as  already  begun  and  now  in  progress,  like 
the  "I  have  given,"  chap.  iv.  2. — n^K  ^X,  etianx 
te,  inquam.  Germ,  ja  dich  !  yea,  thee  !  even  thee  ! 
The  expression  brings  out  strongly  the  idea  that 
the  present  teaching  is  designed  for  the  student 
of  wisdom  who  is  here  addressed,  for  him  and 
for  no  one  else  (Mercer,  Geier,  J.  H.  Michaelis, 
EwALU,  De  W.,  Beethe.vu,  etc.).  There  is  no 
occasion  for  U.mbreit'3  interrogative  conception 
of  the  words:  "but  thou?":  i.  e.  dost  thou 
also  attend  to  my  teaching  ?  and  the  same  is 
true  of  Hitzig's  attempted  emendation,  accord- 
ing to  which  we  should  read  nnx  f|X,  "  this 
also,  the  very  same." — The  first  member,  more- 
over, gives  not  so  much  the  substance  as  the 
object  of  the  teaching,  and  that  as  consisting  in 
the  development  of  a  firm  trust  in  God,  or  in  the 
increase  and  establishment  of  faith  (comp.  Luke 
xvii.  5). 

Ver.  20.  Have  I  not  written  (Z.,  "behold. 

1  write)  to  thee  excellent  avoids  ?    (The  K'ri 

D'ty'/ty  from  10"  1^).  which  is  equivalent  to  TJJ. 

.        .   T  ■   T   '  '  -  T 

"a   great   man,  a   nobleman"   (comp.   Keil   on 

2  Sam.  xxiii.  8),  describes  the  words  as  of  the 
highest,  noblest  worth,  of  pre-eminent  value,  as 
verba  eximia  s.  principalia  (comp.  the  similar  term 
in  viii.  6).  So,  and  doubtless  correctly,  Zieglek, 
EwALD,  Elster,  etc.  Comp.  the  early  rendering, 
Tptafisyiara,  of  the  Vers.  Veneta.  [K.  renders 
"expressive,  or  significant,"  bedeulsam'].  Others 
interpret  the  K'ri  differently,  e.  g.  HiTzio:  be- 
quests,   Vermiichlnisse    (in  accordance   with   the 

Rabbinic  XJ'^Td,  depositariua);  the  Vulg.  and  some 
of  the  older  expositors,  "  three-fold,  i.  e.  several 
times,  in  various  ways"  (so  Luther):  or  even 
"in  three  forms,"  so  that  the  reference  will  bo 
to  the  Law,  the  Prophets,  and  the  Hagiograplia. 
as  the  three  chief  constituents  of  the  divine 
word,  or  again,  to  the  three  books  of  Solomon, 
etc.     The   K'thibh   is    explained    ordinarily,   by 

supplying  an  omitted  7lDri,  in  the  sense  of  "be- 
fore, formerly:"  thus  U.mbreit,  e.  g.;  "have  1 
not  formerly  written  to  thee?"  (In  a  similar 
way  Bertheau).     Bift  the  ellipsis  of  a  "yester- 


CHAP.  XXII.  17-29. 


197 


day"  before  this  DltySty  would  be  without  any 
linguistic  analogy  ;  and  in  a  section  which  in- 
troduces subsequent  admonitions  a  reminder  of 
teachings  formerly  given  seems  little  appropri- 
iite.  For  this  reason  the  K'ri  in  the  sense  above 
given  is  unquestionably  to  be  preferred  [S. 
and  M.  prefer  the  .adverbial  rendering;  the  ma- 
jority of  the  English  commentators  with  the 
E.  V.  the  substantive.— A.] — With  counsels 
and  kno^yledge,  so  far  forth,  viz.,  as  these  are 
contained  in  the  "  princely  words." 

Ver.  21.  To  make  known  to  thee  the  cer- 
tainty of  the  wrords  of  truth.  "Correct- 
ness, verity,"  .as  e.  g.  in  the  Targ.  on  Jer.  xxii. 
13,  15;  Sara.  Gen.  xv.  6  (where  it  is  made  equi- 
valent  to    piy,    "righteousness").     Comp.   the 

Chaldee  NOD'-'p  in  the  Targ.  on  our  passage. — 
That  thou  mightest  be  able  to  return 
\7oids  of  truth  to  them   that  send  thee. 

'•Words,  truth,"  a  sort  of  apposition,  describing 
the  discourse  to  be  conveyed  as  consisting  of 
words  which  are  "  as  it  were  themselves  the 
truth"  (Umbeeit,  Elster).  The  expression  is 
like  the  "  words  consolations,  i.  e.  consoling 
words,"  in  Zech.  i.  13. — The  "senders"  (comp. 
X.  26)  are  here  naturally  the  parents,  who  have 
sent  their  son  to  the  teacher  of  wisdom,  that  he 
may  bring  back  thence  to  them  real  culture  of 
spirit  and  heart;  or  again,  that  "he  may  know 
how  to  bring  home  to  tliem  in  all  things  true  and 
not  false  or  erroneous  report  "  (Hitziu). — [Hol- 
DEN  unnecessarily  makes  the  suffix  of  the  parti- 
ciple represent  an  indirect  object;  "them  that 
send  unto  thee."  For  the  construction  "  words 
truth  "  see  Green,  |  2-33,  2. — A.] 

3.  Vers.  22-29.  Admonition  to  justice  toward 
others,  especially  the  poor  and  distressed. — Rob 

not  the  poor  because  he  is  poor.     7T  is  the 

depressed,  the  straitened,  he  who  is  deprived  of 
help  for  judicial  contests  and  other  cases  of 
want,  and  who  therefore  needs  tiie  protection  of 
the  more  powerful  and  the  more  prosperous. — 
And  oppress  not  the  poor  in  the  gate,  :'.  e. 
in  the  place  where  courts  are  held;  comp  Job 
V.  4 ;  xxxi.  21;  Ps.  cxxvii.  5.  —  [Comp.  Thom- 
son's Ijand  and  B lok,  I.  31;  and  other  works 
illustrative  of  Oriental  usages,  p'issnn. — A.] 

Ver.  23.  For  Jehovah  will  conduct  their 
cause.  The  emphatic  announcement  of  the 
reason  for  the  warning  in  the  preceding  ver. ; 
comp.  xxiii.  11.  With  respect  to  the  just  pun- 
ishment threatened  in  clause  b,  comp.  Matt. 
xviii.  32  sq. — [God  is  not  merely  a  formidable 
because  an  ali-jtist  and  almighty  advocate,  ap- 
pearing before  the  unjust  tribunal,  in  behalf  of 
the  wronged;  He  is  not  merely  a  judge  sitting 
in  a  higher  court  of  appeal ;  He  is  the  executor  of 
theuniversallawsof  justice  to  which  the  judges  as 
well  as  the  arraigned  of  earth  are  alike  amenable. 
When  Jehovah  "cheats  or  spoils"  it  is  in  vindi- 
cation and  not  in  violation  of  eternal  justice  and 
right.  FuERST  makes  the  "life"  an  adverbial 
modification,  and  not  the  object,  so  that  it  ex- 
presses the  extent  of  his  work,  "even  to  the 
life."— A.] 

Vers.  24, 25.  Warning  against  intercourse  with 
men  of  violent  temper,  like  xxvi.  21  ;  xxix.  22; 
comp.  James  i.  20. — And  with  a  furious  man 


thou  sbalt  not  go,  lit.,  "go  not  along  with 
him." — And  prepare  a  snare  for  thy  soul; 

VIZ.,  the  passion  that  would  become  a  snare,  a 
fatal  net  for  thee  (comp.  xx.  25). — With  the  warn- 
ing against  suretyship  iti  vers.  26,  27,  comp.  vi. 
1-4;   xi.  15;   xvii,   18:    xx.  16. 

Ver.  28.  Warning  against  the  violent  removal 
of  boundaries  ;  comp.  the  prohibitions  of  the 
Law;  Dent.  xix.  14;  xxvii.  17;  and  also  Job 
xxiv.  2 ;  Hos.  v.  10;  and  below,  I'rov.  xxiii. 
10,  11. 

Ver.  29.  Seest  thou  a  man  diligent  in 
business.  The  verb,  a  Perf  Kal,  is  conditional ; 
"if  thou  seest;"  comp.  vi.  22.  Tn:3,  apt,  ac- 
tive, expert  (Luther,  indelich). — Before  kings 
shall  he  stand  (Z.  "  may  he  set  him.seU'"),  viz. 
to  serve  them,  to  receive  their  commands,  comp. 
1  Sam.  xvi.  21,  22 — He  shall  not  stand  be- 
fore mean  men.  Lit.,  "men  in  the  dark." 
homines  obscuri,  ignobilcs  (Vulg.).  The  antithesis 
to  the  "kings"  is  naturally  an  idea  of  a  some- 
what general  and  comprehensive  kind,  describing 
those  who  belong  to  the  low  multitude,  the  ple- 
beians. To  generalize  the  idea  of  "king"  in 
like  manner,  as  if  it  here  expressed  something 
like  "noble,  rich,"  is  therefore  unnecessary  (in 
opposition  to  Hitziq  on  this  passage).  [Lord 
Bacon  says:  Of  all  the  qualities  which  kings 
especially  look  to  and  require  in  the  choice  of 
their  servants,  that  of  despatch  and  energy  in  the 
transactions  of  business  is  the  most  acceptable, 
etc.,  etc.  There  is  no  other  virtue  which  does  not 
present  some  shadow  of  offence  to  the  minds  of 
kings.  Expedition  in  the  execution  of  their 
commands  is  the  only  one  which  contains  nothing 
that  is  not  acceptable  (De  Augmentis  Scientiarum, 
Lib.  VIII.)]. 

DOCTRINAL,     ETHICAL,     HOMILETIC      AND 
PRACTICAL. 

There  are  only  two  main  ideas  with  the  pre- 
sentation of  which  this  section  is  concerned; 
these,  however,  are  thoughts  of  no  slight  weight 
and  significance.  That  true  wisdom,  which  is 
indeed  one  with  firm  confidence  in  God,  is  to  be 
secured  and  maintained  above  all  things  else,  the 
introductory  admonition  (vers.  17-21)  brings  out 
with  earnest  emphasis.  And  that  such  wisdom 
as  this  should  manifest  itself  in  a  demeanor  to- 
ward one's  fellow-men  just  and  kind  in  all  direc- 
tions,— to  impress  this  is  the  single  aim  and  end 
of  the  hortatory  and  admonitory  addresses  that 
follow  in  vers.  22-29. — For  not  merely  the  warn- 
ings against  the  unrighteous  plundering  of  one's 
neighbors  (vers.  22,  23),  again.st  passion  and  a 
ruinous  familiarity  with  the  passionate,  and 
against  a  wicked  removal  of  boundaries,  have 
this  end  in  view, — but  also  the  cautions  against 
suretyship,  which  are  apparently  brought  for- 
ward merely  as  prudential  suggestions  (vers.  26, 
27),  and  against  the  wasting  of  executive  talents 
and  skill  in  the  service  of  insignificant  masters 
(ver.  29),  fall  under  the  same  generalization,  so 
far  forth  as  both  kinds  of  unwise  conduct  point 
to  an  intentional  hiding  of  the  talent  received 
from  the  Lord,  and  to  an  inclination  to  the  tow 
and  the  common,  which  is  as  wilful  as  it  is  un- 
profitable  and  contemptible.     He  who   through 


198 


IK'S  PROVERBS  OF  SOLOMON. 


inconsiderate  suretyship  for  unworthy  men  de- 
prives himself  of  the  means  of  a  free  and  vigo- 
rous eificiency  in  life,  puts  his  light  under  a 
bushel  quite  as  really,  and  with  no  less  guilt  than 
he  who  fritters  away  his  strength  in  a  narrow 
and  obscure  sphere  of  labor,  rather  than  by 
earnest  striving  for  an  influential  station  seeks 
(0  make  the  results  of  his  activity  the  common 
property  of  many.  Comp.  Matth.  v.  14-16 ; 
XXV.  24;   John  iii.  20,  21  ;   vii.  4. 

These  two  main  truths, — the  praise  of  wisdom 
as  the  source  of  all  real  confidence  in  God,  and 
the  subsequent  admonition  to  righteousness  in 
many  particulars,  meet  in  the  idea  of  Faith,  or 
obedient  consecration  to  the  invisible  holy  God, 
as  the  sum  of  all  true  wisdom  (ver.  19).  Put  in 
form  as  the  leading  thought  in  a  homiletic  discus- 
sion, this  fundamental  idea  would  be  expressed 
in  some  such  way  as  this  :  On  faith  in  God  as  the 
ground  of  all  righteousness  and  the  end  of  all 
wisdom  ; — or.  Faith  (confidence  in  God)  as  the 
basis  and  end  of  all  wisdom. — Stocker  (regard- 
inc  the  whole  as  a  direct  continuation  of  vers. 
1-16)  :  Admonition  to  seek  after  a  good  name. — 
Starke:  Admonition  to  obedience  to  the  true 
wisdom  (17-21),  to  right  treatment  of  the  poor 
(22,  2-3),  to  the  avoidance  of  intercourse  with  bad 
men  (24-27),  and  to  a  scrupulous  regard  for 
boundaries  (28,  29). 

Ver.  17-21.  Zeltner:  All  the  world's  plea- 
sure is  to  be  accounted  nothing  in  comparison 
with  the  true,  sweet  pleasure  wliich  comes  from 
the  word  of  God.  This  they  know  who  have 
tasted  the  sweetness  of  this  word  (Heb.  vi.  5). — 
J.  L.^NGE :  Where  the  good  will  to  obey  is  want- 
ing, there  all  teaching  and  preaching  are  vain. 
This  is  the  reason  why  so  many  hundred  sermons 
are  heard  by  the  majority  without  profit. — He 
who  is  heartily  and  willingly  obedient  to  Christ 
finds  in  this  no  burden  ;  in  Christ's  obedience 
consists  rather  the  highest  joy. — R.  Floret  (on 
vera.  17-19;  see  Flirtenstimmm  an  die  Gemeinde 
im  ffause  des  Berrn,  II.,  Leips.,  1849):  In  the 
training  of  your  children  let  your  hope  be  di- 
rected to  the  Lord  ;  for  1 )  the  word  of  the  Lord 
gives  the  right  direction  ;  2)  His  service  gives  the 
right  strength  ;  3)  His  grace  gives  the  right  power 
besides. — Th.  Heroang  (Reformationspredigt)  on 
vers.  17-19;  (see  Snnntagsfeier,  1861,  p.  3.57): 
What  a  blessed  duty  is  it  to  hold  in  honor  the 
memory  of  such  men  as  have  deserved  well  in  the 


true  culture  of  their  own  and  succeeding  times'. 
[A.  Fuller  (vers.  17,  18) :  If  we  study  th« 
Scriptures  as  Christians,  the  more  familiar  we 
are  with  them,  the  more  we  shall  feel  their  im- 
portance ;  but  if  otherwise,  our  familiarity  with 
the  word  will  be  like  that  of  soldiers  and  doctors 
with  death — it  will  wear  away  all  sense  of  its 
importance  from  our  minds. — Trapp  (ver.  19) : 
Only  a  Divine  word  can  beget  a  Divine  faith.] 

Vers.  12-29.  Stabke  (on  vers.  22,  23) :  If  the 
Lord  efficiently  sympathizes  with  those  who  are 
in  outward  poverty,  still  more  does  He  do  this 
for  the  spiritually  poor,  who  are  of  broken  heart 
and  tremble  at  His  word  (Is.  Ixvi.  2). — [Arnot 
(on  vers.  22,  23)  :  There  is  a  causal  connection 
and  not  merely  a  coincidence  between  the  spread 
of  God's  word  and  the  security  of  men's  rights 
in  a  land.  As  worship  rises  to  heaven,  justice 
radiates  on  earth.  If  faith  go  foremost,  charity 
will  follow. — Lawson  (ver.  22)  :  For  magistrates 
to  be  guilty  of  the  crime  of  oppression,  is  a  per- 
version of  an  institution  of  God  into  an  engine  of 
abominable  wickedness. — (On  ver.  23\:  The  un- 
just spoiler  has  the  mercy  of  God  against  him  as 
well  as  His  justice. — Trapp  (on  ver.  23)  .  A  poor 
man's  livelihood  is  his  life.  God,  therefore,  who 
loves  to  pay  oppressors  home  in  their  own  coin, 
will  have  life  for  life. — Lord  Bacon  (on  ver.  24): 
It  is  of  the  first  importance  for  the  peace  and  se- 
curity of  life  to  have  no  dealings  with  passional'^ 
men,  or  such  as  easily  engage  in  disputes  and 
quarrels:  for  they  will  perpetually  involve  us  in 
.strife  and  faction,  so  that  we  shall  be  compelled 
either  to  break  off  our  friendship,  or  disregard 
our  own  safety.  —Bridges  (on  vers.  26,  27) :  In 
I  "devising  liberal  things"  we  must  combine 
[  scrupulous  regard  to  justice  and  truth.  Else  our 
charity  will  prove  the  scandal,  instead  of  the 
glory,  of  our  profession.] — Melanchthon  (on 
ver.  28) :  The  injunction  (that  boundaries  are 
not  to  be  removed)  may  by  a  simple  allegory  be 
expanded  to  this  prohibition;  that  laws  in  gene- 
ral that  are  venerable  from  their  age  are  not  to 
be  altered,  except  in  case  of  the  most  pressing 
and  obvious  need. — Vo.\  Gerlach  (On  ver.  29): 
Peculiar  facility  and  ability  God  will  bring  into 
an  appropriate  sphere  of  action. — [Trapp:  A 
diligent  man  shall  not  long  sit  in  a  low  place. 
Or  if  he  do  all  the  days  of  his  life,  yet  if  his  dili- 
gence proceed  out  of  conscience,  "  he  shall  stand 
before  the  King"  of  kings  when  he  dies.] 


e)  Warning  against  greediness,  intemperance,  impurity,  etc. 
Chap.  XXIIL 


1  When  thou  sittest  to  eat  vpith  a  ruler, 
consider  well  him  who  is  before  thee, — 

2  antl  thou  wilt  put  a  knife  to  thy  throat 
if  thou  art  a  gluttonous  man. 

3  Crave  not  his  dainties, 
for  it  is  dyceitful  food. 


CHAP.  XXIII.   1-36.  »«"9 


4  Labor  not  to  be  rich  ; 

cease  from  (this)  thine  own  wisdom. 

5  Wilt  tbou  look  eagerly  after  it — and  it  is  no  longer  there  ? 
for  assuredly  it  maketh  itself  wings, 

as  an  eagle  that  flieth  toward  the  heavens. 

6  Eat  not  the  bread  of  him  that  hath  an  evil  eye, 
and  crave  not  his  dainties. 

7  For  as  he  thinketh  in  his  heart,  so  is  he ; 
"eat  and  drink  "  saith  he  to  thee, 

but  his  heart  is  not  with  thee. 

8  Thy  morsel  which  thou  hast  eaten,  wilt  thou  cast  up, 
and  wilt  have  lost  thy  pleasant  words. 

9  Speak  not  in  the  ears  of  a  fool, 

for  he  would  despise  the  wisdom  of  thy  words. 

10  Remove  not  old  landmarks, 

and  into  the  field  of  the  fatherless  enter  thou  not. 

11  For  their  avenger  is  a  mighty  one; 
He  will  maintain  their  cause  with  thee. 

12  Apply  thine  heart  to  instruction, 
and  thine  ears  to  words  of  knowledge. 

1'?  Withhold  not  correction  from  the  child ; 

for  if  thou  beatest  him  with  the  rod  he  shall  not  die. 

14  Thou  beatest  him  with  the  rod, 

and  his  soul  thou  deliverest  from  hell. 

15  My  son,  if  thine  heart  be  made  wise, 
my  heart  will  rejoice,  even  mine  ; 

16  And  my  reins  will  exalt, 

when  thy  lips  speak  right  things. 

17  Let  not  thine  heart  press  on  eagerly  after  sinners, 
but  after  the  fear  of  Jehovah  all  the  day; 

18  for  if  the  end  come 

then  thy  hope  shall  not  be  destroyed. 

19  Hear  thou,  my  son,  and  be  wise, 

and  incline  thine  heart  in  a  right  way. 

20  Be  not  among  winebibbers, 
who  devour  much  flesh. 

21  For  the  drunkard  and  the  glutton  shall  come  to  want, 
and  the  sleep  of  sloth  clotheth  in  rags. 

22  Hearken  to  thy  father  that  hath  begotten  thee, 
and  despise  not  thy  mother  when  she  is  old. 

23  Buy  the  truth  and  sell  it  not, 

wisdom,  and  discipline  and  understanding. 

24  The  father  of  a  righteous  man  rejoiceth  greatly  ; 
he  that  begetteth  a  wise  man  hath  joy  in  him. 

25  Let  thy  father  and  thy  mother  be  glad, 
and  her  that  bare  thee  exult. 

26  My  son,  give  me  thine  heart, 

and  let  thine  eyes  delight  in  my  ways. 

27  For  a  harlot  is  a  deep  ditch, 

and  the  strange  woman  a  narrow  pit. 

28  Yea,  she  lieth  in  wait  like  a  robber, 

and  the  false  among  men  doth  she  multiply. 

29  Who  hath  woe?  who  hath  grief? 

who  hath  contentions, — who  trouble, — who  wounds  without  causey 
who  hath  redness  of  eyes  ? 

30  They  that  tarry  long  at  the  wine, 
who  come  to  seek  mixed  wine. 


^uo  THE  PROVERBS  OF  SOLOMON. 

31  Look  not  on  the  wine,  when  it  is  red, 

when  it  spaikleth  in  the  cup, 

when  it  glideth  smoothly ! 
82  At  last  it  biteth  like  a  serpent, 

and  stingeth  like  an  adder. 

33  Thine  eyes  shall  see  strange  things, 

and  thine  heart  shall  utter  perverse  things ; 

34  and  thou  shalt  be  as  one  that  (is)  in  the  midst  of  the  sea, 
as  one  that  lieth  on  the  top  of  a  mast. 

35  "  They  have  stricken  me — I  have  not  felt  it — 
they  have  smitten  me — I  have  not  known  it — 
when  I  awake  I  will  seek  it  yet  again." 

GRAMMATICAL   AND   CRITICAL. 

Ver.  1. — [We  hare  in  VS,  as  in  j*'},  ver.  24,  examples  of  the  "spurious"  ''j,*  verba,  or  mixed 'J?  and  ^j;.  The  present 

rpsult  is  that  we  have  here  in  ver.  1.  and  in  the  KVi  in  ver.  24,  forms  upparently  of  the  Inf.  constr.,  where  the  idiom  of  the 
languiiso  requires  an  Inf.  abs.     See  GaEtN,  ^  158,  2,  a;  biiTT.,  gg  9SS,  4,  u  ;  1141 ;  1143, 1,  2,  e(c.    The  JOjI  »8  followed  by  a 

Perf.  consec.  to  express  the  idea  of  the  '^Fiens  debitum,"  what  ought  always  to  be,  and  so  may  confidently  be  expressed  afl 
u  finished  result.    Bott.,  g  ySl,  B.  y  —A.] 

Ver.  4.— The  punctuation  Tiyj^ri/  is  unquestionably  correct  (see  Exegetical  notes);  to  alter  it  to  Tl^ynS  (LXX, 

Tar?..  HitztgV  as  though  the  admonition  were  against  laboring  for  the  favor  ot  Che  rich  man,  is  unnecessary. 

Wr.  o. — We  render  according   to  the   K'ri  ^'^*\  whicli  is  certainly  to  be  preierreil  to  the  unmeaning  K'thtbh  ^'I'l 

(for  which  many  conjecture  ^Ij^lt  "as  eagles   and  birds   of  the  heavens").    [Bott.,  §  1132,  3,  very  confidently  proposes 

n^*'l,  making  the  verb  a  Jussive. — A] 

Ver.  7. — [For  the  form  7OX  comp.  critical  notes  on  xxii.  7,  8. — A.] 

The  verb  {IVl^)  pointed  and  accented  as  here  can  be  nothing  but  3d  pers.  Perf.  Kal ,  equivalent  to  the  Chald.  "1^*1?, 

C(yjitariU  mfidita'us  est :  an  1  this  meaning  of  the  expression  gives  a  general  sense  so  appropriate  that  we  ought  clearly  to 
nliide  i<y  it  i;.wilU  Aben  Kzr\.  Umbreit,  BtftTHCAU.  Elst^r,  etc.  [so  ihe  E.  V.,  N..  S.,  M.,  W.,  De  W.,  FderstJ,  although  no 
support  cao  be  fouud  for  it  any  where  in  the  Old  Testament.  The  LXX  rendered  1^'^  "  hair"  [so  he  eats  and  drinks,  a^ 
if  any  one  should  swallow  a  hair];  the  Chald.,  '^)^■^,  "fool;"  Scoultens,  '^);^,  shuddering;  Ewald  and  Hitzio,  "y^Z^ 

divided  ("as  one  who  is  divided  in  his  sonl  ")  [Holden  and  others,  "as  he  is  vile"];  but  these  are  all  unnecessary  attempts 
at  emendation. 

Ver.  10. — [In  '"itV  BoTT.,  g  821,  Decl.  II.,  and  n.  o,  maintains  that  we  have  a  sing,  constr.  from  the  original  form  'Ht?, 

-  T 
and  not  a  plur.  coiut.   collateral    to   HH^,   as    most   of  the   grammars   and    lexicons   hold.      He   compares   '"^J*   and 

Ver.  12. — [nX-^n.  a  poetical  form,  a  lengthened  Imper.  pres.    Comp.  7\^1  in  xxiv.  14. — A.] 

T    ■  T  "  : 

Ver.  15. — [The  supplementary  *JX  couforms  to  the  case  of  the  preceding  suffix  of  the  same  person,  which  ia  of  course 

T 

a  genitive.    BiJTT.,  g855,  3. — A.] 

Ver.  19. — ')t^Si  is  here  a  real  Piel  with  a  factitive  meaning,  unlike  its  use  in  iv.  14. 

Ver.  22. — [Tlie  demoustrative  HI  usuJ,  as  it  is  occasionally  in  poetry  and  prophecy,  not  instead  of  a  relative,  but  as  the 

ernph-itic  antecedent  of  an  omitted  relative.     BiixT.,  g^  896,  d;  R97,  E. — A.] 

Ver.  25. — [liisteiid  nf  r  ji-lirig  tlieveibsas  simple  Im perf..  to  be  rendered  by  the  future,  they  may  perhaps  be  made 
m  Te  e,\[)rt-.ssive  if  made  e.ximpl'-s  of  the  "con*nlt.ttive"  use  of  the  Judsive:  "let  thy  father  and  thy  mother,"  etc.  Tlie 
Ji.  V.  is  •■  thy  fiirher  and  tliy  nmlher  sh.ill,"  ffc.— A.] 

Ver.  2tj. — Instead  ot  the  K'thibU,  nji"in  (  =ny VIH),  "let  them  delight  in  my  words"  (comp. xvi.  7),  the  K'ri,  with 
T  ■.'  :  •      .        T  ■.■  :  ' 
all  the  old  versions,  call-s  unaeccssarily  tor  nj"l-^n,  "let  them  preserve  or  keep,"  etc. 

Ver.  32. — [2/19'  BiiTT  would  explain  as  shorteuol  from  tV'lD''  aud  not  from  ^'''^3'.     See  §1013,  ex. — A.] 

Ver.  33. — f^XT,  a  masc.  form  agreeing  with  a  fem.  subject,  as  the  fem.  nyXTH  would  have  seemed  perhaps  to  agree 

withjint.     SeeiiiTT.,  j!936,  A.  a.— A.] 


EXEGETICAL. 

l.Vers.  1-8.  Warnings  against  courting  tlie  fa- 
vor of  the  powerful,  against  grefd,  and  against 
intercourse  with  the  envious.  The  first  of  these 
w.arnings,  vers.  1-3.  stAnds  very  plainly  in  im- 
mediate connection  with  the  last  verse  of  tlie  pre- 
ceding chapter.  The  counsel  that  one's  powers 
be  employed  in  the  service  of  kings  is  followed 
hy  a  warning  against  the  dangers  of  a  too  confi- 
dential intercourse  with  powerful  and  honorable 
men,    especially    against    the    danger    of   being 


watched  by  them  on  occasion  of  their  banquets, 
and  possibly  recognized  as  immoderate,  as  intem- 
perate, as  an  epicure,  etc.  Comp.  the  Arabic 
proverb:  He  that  eats  the  Sultan's  soup  burns 
iiis  lips,  though  it  be  not  till  afterward  (Meid., 
II.,  741);  or  this  other:  With  kings  one  seats 
liiniself  at  the  table  for  the  sake  of  honor,  and 
not  of  surfeiting  (Thaal  Si/nl.,  p.  31):  see  Ho- 
race also,  Ar.i  J'oel.,  434  sq  ,  ami  Ecclesiast.  ix. 
13,  14;  xxxi.  l'J-14.  —  Consider  vrell  him 
who  is  before  thee,  viz.,  that  he  is  not  one  of 
thine  equals,  but  one  much  mightier  and  loftier 
(so  LUTIIEK,   UmBREIT,   IIlTZlG  [Kamph.,  N.,  .M.] 


CHAP.  XXIII.  1-35. 


201 


ttc  Others.  Consider  well  ic^aMs  before  thee, 
<'.  e.,  the  food  lliat  is  set  beforethee  (LXX,  Vulg  , 
EwALn,  Bertiie.\u  [E  V,  H,  S,  Wokdsw.J 
etc.  Both  explanations  are  possible ,  the  first 
Beems  more  consistent  with  (lie  connection. 

Ver    2.    Thou    wilt  put  a  knife  to  thy 
throat      Lit ,  "and  thou  hast  put  ' — (or  whicti 
reason  Hitzig  thinks  it  necessary  to  put  this  en- 
tire verse  after  verse  3,  and  to  regard  it  as  a  con 
tinuatioD  of  the  reference   made   in   3,  A,  to  the 
danger  of  eating  with  great  men      But  no  ancient 
MS,  or  version  exhibits  any  other  order  of  the 
verses  than  the  usual  one,  and  besides  this  gives 
xinqiiestionably  a  good  logical   progress   in    the 
thought      It  IS  grammatically  unjusiifiable  tore 
gard  the  verb  as  Imperative  ( LXX     Vulg.,   Lu 
THER    [E     V,f<c.].     --And    put  a  knife    to   thy 
throat  ")       [But  Bott.  justifies  a  rendering  sub 
Btanlially  the  same  (see  Critical  note)  by  saying  . 
"Although  the  legislator  and  teacher  prescribes 
onlyforthe   future,   j'et  the  hearer  and  reader 
(and  their  point  of  view  must  be   taken)  cannot 
regard  the  thing  prescribed  as  merely  future  — 
Something  that  is  in  general  terms   enjoined  he 
must,   as  soon  as   he  becomes  cognizant  of    it, 
not  merely  do  in  the  future,  but  in  case  of  need 
immediately,    etc.     This   Fiens   dcbilum   remains 
then  indeterminate  in   time   '     As   between  the 
two  resulting  ideas :    -Thou    hast  virtually   de 
stroyed  thyself  if  thou  art  a  self-indulgent  man,  ' 
— and  "  Thou  must  at  all   hazards  subdue  llune 
appetite''  we  prefer  the  latter,  with   K  ,  N.,  W  , 
M  ,  H  .  against  S — A  ]       If  thou  art  a   glut 
tonous  man,  lit.  a  master  or  owner  of  desire, 
not  precisely  one   ruled  by  appetite    (Umbreit), 
but  a  man  cherishing  and  maintaining  strong  de 
sires;  comp    "  Master  of  dreams,  '   Gen   xxxvii 
19 

Ver.  3  Crave  not  his  dainties  (comp  6.  i  . 
XXIV  1).  for  It  is  deceitful  food  ,  lit,  "bread 
of  lies"  (comp.  xx  17).  i  e.  a  deceptive  meal, 
which  in  reality  has  another  object  than  that 
which  it  seems  to  have. 

Vers.  4,  5  Labor  not  to  be  rich  Since 
■what  follows  plainly  emphasizes  the  fugitive  and 
parishable  nature  of  riches  in  itself  the  senti 
ment  as  a  whole  doubtless  aims  to  deter  from 
striving  after  wealth,  or  from  covetousness  — 
Csase  fromltliis)  thine  own  \visdom,  viz 
from  that  which  has  reference  to  tlie  acquisition 
aiifl  preservation  of  riches  —Wilt  thou  look 
eagerly  (lit  "let  thine  eyes  fly  ")  after  it  .—a 
we  render  in  accordance  with  the  IC  ri,  which  in 
spite  of  the  fact  that  a  Hiphi!  of  this  verb  does 
not  occur  elsewhere,  is  to  be  preferred  to  the 
unintelligible  K'thibh,  and  we  do  not  need 
(with  Hitziq)  to  substitute  the  rendering 
"if  thou  faintest,  if  thou  art  weary"  (from 
'yy  "to  be  feeble  or  powerless;"  comp 
.ler  IV  31.  .Tudg.  iv  21)  —  And  it  is  no 
longer  there,  has  disappeare.l,  is  suddenly 
gone'  l^omp.  the  same  expression.  Job  vii  9. 
also  Gen  v  Jl.— For  assuredly  it  maketh 
itself  wings  precisely  "it  will  make  itself 
wings;"  comp  2  Sam  xv  1,  1  Kings  i.  5.  also 
the  Latin  plirase  a?a.s«!6i/«Cfrc(SiL  It,\i.  16,351) 
and  our  proverbial  expression  '  to  make  one 
find  his  legs,"  or  again  "  Fimse  krierjen  und  d,won 
pegcn "  [to    get    feet    and    fly  aw-iy]  —As    an 


eagle  that  flieth  tow^ards  the  heavens  (see 
Critical  notesj. 

Vers,  ti-8  Eat  not  the  bread  of  him  that 
hath  an  evil  eye.  the  jealous  ,  tbe  man  of  an 
evil  eye  is  the  opposite  of  the  man  with  the  •  good 
eye,"  to  him  who  is  of  a  "  kindly  look,"  (comp. 
xxii.  9,   Deui.  XV   9;   Matth    vi.  2:!j 

Ver  7  For  as  he  thinketh  in  his  heart 
so  is  he      See  Critical  notes 

Ver  8  Thy  morsel  which  thou  hast  eat- 
en thou  Shalt  cast  up  and  iliis  under  the 
constraint  of  the  "evil  eye'  exciting  vexation 
{  and  disgust,  under  the  feeling  of  bitterness  which 
the  envy  and  M  will  of  ihine  entertainer  will  ex- 
cite m  thee,  and  from  the  percpption  of  the  fruit- 
lessness  of  thy  friendly  words  which  were  in- 
tended to  g.ain  the  false  heart  of  ihis  man 

2  Vers.  9-11.  Warning  against  intercourse 
wiib  fools,  and  against  violen^'e  —With  ver  9 
comp  IX  8  —And  into  the  field  of  the 
fatherless  press  thou  not  lit  -comenoi  inio 
them."  !  f.  in  the  way  of  nmoving  boundaries 
or  other  acts  of  violence.  |  Hacikett  (Scripture 
Illustrationn)  and  other  travellers  in  the  East  call 
attention  to  the  simplicity  of  these  landmarks, 
.a  single  stone  or  small  heap  of  stones, — and  the 
ease  with  which  an  aggressor  could  encroach 
without  detection  — .V  ]. 

Ver  11  For  thfir  avcnyrr  is  a  strong  one,  i.  f. , 
./ehovah,  who  appears  as  the  vindicator  of  out-^ 

raged  innocence  (as  7Ni,  Job  xix  2.5,  Jer  I. 
34,  etc.),  when  human  deliverers  and  protectors 
are  wanting  to  it.  (For  illustration  of  human 
"  redeemers  '  comp.  Ruth  iii  12).  Withieom- 
pare  xxii.  23  .   also  Ps.   Ixviii.  6:   Mai.  iii.  5,  etc. 

3.  Vers  12  18  Admonition  to  the  strict  train- 
ing of  children,  and  to  the  striving  after  true 
wisdom  and  ilie  fear  of  God  —Apply  thine 
heart  to  correction  For  this  phrase  "  to  ap- 
ply the  heart-  to  incline  the  heart,"  comp.  Ps.  xc. 
12,  6;  for  the  "words  of  knowledge."  chap   i.  2. 

Ver  12  can  hardly  be  regarded  as  an  intro 
duetion  to  all  that  follows  as  far  as  chap  xxiv. 
2  (in  opposition  to  Bertiie.w),  rather  does  the 
general  exhortation  contained  in  it.  to  the  recep- 
tion of  a  discipline  ot  tlie  understanding,  pre- 
pare the  way  only  for  what  immediately  follows, 
— perhaps  as  far  as  ver    10.  or  M 

Ver    13    Comp   iii   27.   xix    18.   xxn   1-5. 

Ver  14  And  his  soul  thou  deliverest 
from  hell  i  f  .  so  far  forth  as  correction  leads 
to  life,  and  is  even  itself  life,  comp  iv  13;  xv. 
24;   also  vii.  27  sq   ,  ix    18 

Ver  I'j.  16  My  son  if  thine  heart  be- 
cometb  wise,  >  e  .  if  it  as  the  result  of  whole 
some  discipline  shall  have  become  wi.se  —My 
heart  will  lejoice  even  mine — i  lierefore  not 
thine  merely  For  the  repetiiiou  of  the  sufiBx 
which  expresses  tlie  genitive  relation,  by  the  ca~ 
sm  rectus,  compare.  1  Kings  xxi.  1  9;  2  Sam 
XVII.  6,  xix  1  .  and  also  chap  x.:ii  19  above. 
The  "reins  "  in  16.  a,  are  pbainly  only  an  inter- 
changeable expression  for  "heart  '  (Ps.  xvi.  7; 
xvii.  3),  and  the  "right  speaking  of  the  lips" 
IS  the  necessary  eS'ect  or  the  outward  sign  of 
having  become  wise 

Ver  17  Let  not  thine  heart  press  on 
eagerly  after  sinners,  but  after  the  fear  of 
Jehovah  all  the  day      Thus  Scuellino,  U.m- 


'Ml 


THE  PROVERBS  OF  SOLOMON. 


8REIT,  HiTZiG,  [K,]  correctly  render,  while  the 
greater  number,  t'ollowing  the  LXX,  Vulg.,  elc. 
restrict  the  effect  of  the  verb  N3p;  to  the  first 
member,  ami  lor  the  second  supply  the  Imper 
of  the  substaniive  verb.  For  the  general  idea 
moreover  comp  iii  31  ;  xxiv.  i.  19.  [Holden 
gives  a  qualifieil  endorsement  to  the  interpreta- 
tion which  our  author  adopts  ;  (N  ,  M.,  S.  follow 
the  E  V)  in  the  line  of  the  LXX  rendering.— 
RirEETSCHi  supports  the  view  which  makes  the  one 
expressed  verb  common  to  the  two  clauses,  the 
shades  of  meaning  varying  as  a  person  is  the  ob- 
ject in  the  former,  a  thing  in  the  latter  clause  ; 
in  the  former  case  the  idea  is  very  nearly  that 
of  "  envy,"'  in  the  latter  *'to  be  zealous  for."  A 
more  delicate  point  discussed  by  R  is  the  pecu 
liarily  of  the  compound  connective  DN  '^,  in 
ver  17  and  again  in  ver  18.  In  the  former  it  is 
hardly  more  than  the  simple  adversative  "but" 
(see  EwALD,  Lehrb.  343,  4);  in  the  latter  (see 
Z's.  view  below),  it  must  be  virtually  a  causal 
"for,"  or  by  conjectural  emendation  ^  tX  "3. 
'■  for  then,"  (as  above,  p.  157). — A.]. 

Ver.  18.  For  if  the  end  come  So  Umbreit, 
Bertheaii,  El^teii  correctly  render,  for  the  con- 
nective is  here  not  "  rather  "  or  '•  but  rather  "  as 
in  ver.  17,  but  '3  is  a  causal  (comp.  xxiv.  20), 
and  DN  supplies  a  condition,  as  in  the  similar 
passage  xxiv.  14  The  "  end  "  is  not  specifically 
the  liour  of  death  (Umbreit)  but  the  terminus 
which  is  necessarily  reached  in  all  human  rela- 
tions (Elster),  the  hour  of  judicial  decision, 
when  (iod  fulfils  the  hopes  of  the  pious  but  visits 
the  ungodly  with  righteous  penalties.  So  far 
forth  as  this  decisive  end  is  ordinarily  reached 
not  (ill  the  future  life,  there  is  undoubtedly  a  hint 
of  the  hope  of  immortality  and  of  a  future  retri- 
bution involved  in  this  passage,  as  in  xi.  7; 
xiv.  32 

4.  Vers.  10-25  Warning  against  intemperance 
and  extravagance,  and  counsel  to  an  obedient 
endeavor  after  truth.  —  Hear  thou,  my  son, 
and  be  wise  The  pronoun  is  added  to 
strengthen  the  appeal  in  the  Imper.  "  hear  "  for 
the  s;ike  of  the  contrast  with  the  disobedient  in 
vers  20  sq  — And  incline  thine  heart  in  a 
right  'way,  lit  "  and  let  thine  heart  go  straight 
forward  in  the  way  "  (i.  e,,  in  the  '•  way  of  un- 
derstanding '  chap.  IX,  6).     Comp.  Job  xxxi.  7. 

Ver.  20.  Who  devour  much  fleshi  This 
conception  of  the  Hebrew  phrase  is  the  simplest 
and  best  supported  by  the  authority  of  all  the 
old  translators.  We  are  to  think  of  gluttons  who 
at  their  carousals  with  much  wine  consume  also 
much  flesh.     Comp.  vii.  14  ;  ix    2 ;  and  for  the 

association  of  7711  "  waster,  consumer,"  with 
ttlb,  "  drunkard,"  comp.  also  Dent,  xxi  20,  as 
well  as  the  expression  of  the  New  Testament, 
0ajw;  "«'  oh'mroT?/;,  Matth.  xi.  19,  which  seems  to 
be  a  free  rendering  of  this   fixed  formula.     It  is 

arbitrary  and  contrary  to  the  meaning  of  771' 
as  established  in  the  usage  of  the  language, 
when  EwALD  and  Umbreit  refer  it  to  licentious 
voluptuaries,  who  "dishonor  or  destroy  their 
own  body."  Of  the  later  commentators  Beb- 
iiiEAC,   Elsteb,    IIitzig    have    taken    the    right 


view  [The  author  is  perhaps  too  summary  in 
his  way  of  dismissing  an  interpretation,  which 
has  the  support  of  Hebraists  and  expositors  like 
Gesen.,  Fuebst,  De  W  ,  N. ;  and  yet  we  concur 
in  his  view,  which  is  best  supported  by  scriptu- 
ral parallels,  and  is  that  favored  by  the  LXX, 
Vulg.,  Luther,  E.  V.,  H.,  S  ,  M  ,  Wobdsw.,  elc. 
-A.] 

Ver  21  And  the  sleep  of  sloth  clotheth 
in  lags      The  noun  nOU,  ■■  sleep,"  which  occurs 

only  here,  according  to  the  context  describes  the 
indolence  and  drowsiness  into  which  the  drunk- 
ard and  glutton  sinks  in  consequence  of  his  ex- 
cesses, and  the  necessary  result  of  which  is 
poverty. 

Ver  22  Hearken  to  thy  father  that  hath 
begotten  thee, — and  for  that  reason  deserves 
obedience,  as  does  the  mother  also,  to  whom,  ac- 
cording to  clause  A,  it  is  becoming  to  Jiearken  in 
the  time  of  her  old  age. 

Ver  23  Buy  truth  and  sell  it  not.  The 
••  buying  "  of  the  truth  consists  in  the  acquisition 
of  it  with  labor,  exertion  and  sacrifice  (comp. 
iv  5,  7.  xvi.  IB;  Matt.  xiii.  44,  4(5)  The  "sell- 
ing '  of  it  would  consist  in  its  gross  disparage- 
ment, and  its  sacrifice  for  the  sake  of  sensual 
enjoyment,  or  any  unsubstantial  seeming  trea- 
sure [*-  Give  up  everything  for  truth,"  says 
Dr  Chalmers,  "and  let  no  bribery  of  any  sort 
induce  me  to  surrender  it.' j 

Ver  24  The  father  of  a  righteous  man 
rejoiceth  greatly.  The  K  ri  is  unquestionably 
to  be  preferred  to  the  K'lhibh,  while  in  clause  b 
we  ought  probably  to  give  the  preference  rather 
to  the  K'lhibh,  we  render  therefore  literally, 
"  the  begetter  of  a  wise  man — and  he  shall  re- 
joice in  himself." — With  respect  to  the  sentiment 
of  this  verse  and  the  one  following  comp.  x.  1 ; 
XV   20  ;  xxvii.  11. 

5.  Vers.  26-28.  Warning  against  licentious- 
ness, introduced  by  a  summons  to  a  loving  con- 
secration to  wisdom. — My  son,  give  me  thine 
heart.  The  speaker  is  evidently  wisdom  per- 
sonified, who  appears  here  as  in  chap.  vii.  4,  5, 
in  opposition  to  a  treacherous  harlot,  and  ad- 
monishes to  a  firm  adherence  to  her  "  ways,"  >.  e. 
to  the  principles  and  rules  of  life  which  are 
prescribed  by  wisdom, 

Ver.  27.  With  a  compare  xxii.  14  a.- — And 
the  strange  woman  a  narrow  pit ;  there- 
fore, those  that  have  been  ensnared  by  her  arti- 
fices and  brought  to  ruin,  she  releases  again 
with  as  much  difficulty  as  a  narrow  and  deep 
well  (possibly  of  a  conical,  or.  the  reverse,  a 
funnel  shape)  permits  one  who  has  fallen  into  it 
to  escape. 

Ver  28.  "yea,  like  a  robber  doth  she  lie 
in  wait.  'l"in  is  used  only  here  to  describe  a 
robber.  Comp  Jer.  iii.  2,  where  a  wanton  har- 
lot is  compared  to  an  "  Arab  of  the  desert" 
lurking  about  the  roads  — And  the  false 
among  men  doth  she  multiply;  i.  e.  by  her 
seductive  arts  she  allures  many  to  unfail  hfulness, 
especially  when  it  is  married  men  among  whom 
she  practises  her  impurities.  Umbreit  unneces- 
sarily renders:  she  draweth  to  herself  faithless 
ones  (i.  e.  adulterers) ; — besides,  the  verb  here 
used  could  hardly  express  this  idea.  But  it  is 
likewise  inappropriate,  with  Ewald,  Beutheau, 


CHAP.  XXin.  1-35. 


203 


Elsteb,  etc.,  to  understand  by  the  "faithless" 
not  90  much  adulterers,  etc.,  as  rather  robbers 
and  murderers.  No  sufficient  support  from  the 
language  can  be  adduced  for  Hitzlg's  conception 
of  Dnjl3  as  equivalent  to  the  abstract  mJH3 
"perfidy,  faithlessness." 

6.  Vers.  29-35.  Warning  against  the  vice  of 
intemperance,  by  means  of  a  vivid  picture  of 
its  ruinous  results. — Who  bath  vroe  ?  Who 
hath  grief?  Lit.,  "to  whom  is  ah?  to  whom 
alasV"  The  interjection  'UX,  an  expansion  of 
'IK  is  found  only  here.  Among  the  subsequent 
terms,  the  "trouble"  is  strictly  anxious  care, 
complaint;  "  wounds  without  cause  "  are  wounds 
received  in  causeless  or  wholly  unprofitable  dis- 
putes, wounds  and  stripes  such  as  come  of  the 
brawls  of  drunken  men;  finally  the  dark  "red- 
ness of  the  eyes  "  is  the  revolting  effect  of  exces- 
sive use  of  wine  as  it  shows  itself  in  the  face, 
according  to  Gen.  xlix    12. 

Ver.  31).  They  that  tarry  long  at  the 
ivine  (camp.  Isa  v.  11),  ■wtio  come  to  seek 
mixed  ■wine.  There  is  hardly  need  of  our 
supposing  (in  accordance  with  Bertheau's  view) 
an  actual  entrance  into  a  proper  wine  store  or 
cellar  (Song  Sol.  ii.  4), — -but  rather  a  concourse 
of  several  at  the  house  of  some  one  (comp.  Job 
i.  4),  to  drink  there  strong  spiced  wine  or  mixed 
liquor  (ix.  5). 

Ver.  31.  When  it  sparkleth  in  the  cup 
(lit.,  "  givctli  (lui  or  showeth  its  eye"),  ^i^hen 
it  glideth  smoothly  (lit.,  "  goeth  a  straight 
or  right  way,"  ingredilur  blande  (Vulg.)).  Comp. 
Song  Sol.  vii.  10.  [The  figurative  use  of  the 
term  "eye"  in  this  vivid  description  has  sug- 
gested two  slightly  different  conceptions  ; — one, 
that  of  BoTT.,  etc.,  derived  from  the  brighlnes.i 
of  the  eye;  the  other,  that  of  Fuerst,  etc.,  from 
its  roundness,  setting  forth  therefore  the  "  bead, 
or  pearl"  of  the  wine.  Two  diiTerent  interpre- 
tations have  likewise  been  given  to  the  latter 
part  of  the  description;  one  of  these  is  based 
upon  the  smooth  flow  in  the  glass  of  rich,  oily 
old  wine  (so  E.  V.,  W.,  etc.);  the  other  upon  its 
smooth  pleasant  flow  as  it  is  swallowed,  when 
"it  goetli  down  aright"  (so  substantially  Luther, 
De  VV.,  K.,  Z.,  Bebtheau,  H.,  N  ,  S.,  M.).  The 
LXX  gives  a  curiously  divergent  rendering: 
"  For  if  thou  shouldest  set  thine  eyes  on  bowls 
and  cups,  thou  shall  afterwards  go  more  naked 
than  a  pestle." — \.~\ 

Ver.  32.  At  last  it  biteth  like  a  serpent; 
lit.,  "its  end,"  /.  e.  its  ruinous  influence  which 
finally  becomes  evident,  its  fearful  after-pangs. 
—And  stingeth  like  an  adder.  This  Hiphil 
form,  which  occurs  only  here,  can.  in  accordance 
with  the  Aramaean,  have  no  other  meaning  than 
"  to  sprinkle,  or  spirt,"  for  which  in  the  case 
before  us  "poison"  suggests  itself  as  the  natu- 
ral object;  (the  serpent  is  the  very  poisonous 
species  of  viper  mentioned  also  in  Isa.  xi.  8). 

Ver.  33.  Thine  eyes  shall  see  strange 
things.  The  "  strange  "  (Dllt)  standing  paral- 
lel with  "  perverse  (things),"  is  evidently  to  be 
taken  in  a  different  sense  from  that  required 
in  xxii.  14  ;  it  therefore  does  not  denote  "strange 
women"  (Umbreit,  Bebtheau,  Elsteb).  but 
"strange,  marvellous  things,"  as  the  object  of 
the   drunken   man's  vision;   thus,  c.  i^.,  the  dou- 


bling of  certain  objects,  their  inversion,  their 
tremulous  or  swaying  motion,  etc.  (thus,  cor- 
rectly, RosENM.,  EwALD,  Hitzig). — With  clause 
b  compare  xv.  28.  [While  the  I>v>nk  of  Proverbs 
emphasizes  the  connection  of  drunkenness  and 
licentiousness  as  kindred,  and  often  contempora- 
neous or  successive  vices  (see  especially  chap, 
vii.),  still  the  rendering  suggested  by  xxii.  14, 
and  preferred  by  the  E.  V.,  De  W.,  N.,  M.,  H., 
S.,  etc.,  is  rendered  less  probable  by  the  paral- 
lelism, which  in  Hebrew  is  not  to  be  lightly  dis- 
regarded.— A.] 

Ver.  34.  And  shalt  be  as  one  ■who  (is)  in 
the  midst  of  the  sea, — i.  e.  probably  not  one 
who  is  out  in  (he  midst  of  the  high  sea  (so  Um- 
breit, Bebtheau,  etc.).  but  one  who  is  in  the 
depths  of  the  sea  (Jonah  ii.  4),  and  therefore 
one  who  is  as  unconscious,  with  the  spirit  as 
completely  removed  from  ail  previous  surround- 
ings, as  a  drowned  man  lying  upon  the  deep 
sea-bottom  (Hitzig).  [Kamph.,  H.,  N.,  S.,  M. 
take  the  other  view,  which  has  this  to  commend 
it,  that  it  refers  to  more  common  experiences, 
and  experiences  of  living  men,  and  harmonizes 
better  with  the  second  p:irt  of  the  desci'iption. — 
A.] — As  one  that  sleepeth  on  the  top  of  a 
mast, — a  lively  image  nf  tlie  condition  of  the 
drunken  man,  reeling,  stiiggeriiig  hither  and 
thither,  rising  and  falling,  as    it  were,   and    so 

exposed   to    imminent    perils    to    his   life.      73n 

"mast,"  (which  is  usually  described  by  P.i^),  a 
word  occurring  only  here,  and  apparently  re- 
lated to  the  verb  73n,  "to  bind;"  comp.  Dan. 
iv.  20.  [FuER.sT  makes  the  primary  meaning 
"  to  conduct,  direct,  guide."  and  therefore  inter- 
prets the  noun  of  the  "steering  apparatus,  the 
rudder." — .K  ] 

Ver.  35.  They  have  stricken  me — I  have 
not  felt  it,  etc.  Evidently  language  of  the 
intoxicated  man,  who  first,  in  clauses  a  and  b, 
tells  how  he  feebly  remembers  having  experi- 
enced, without  really  feeling,  even  blows  and 
bodily  abuse  of  other  kinds,  while  he  was  in  his 
intoxication, — and  then  in  clause  c,  although 
still  half-bewildered  by  the  later  influence  of 
the  wine,  expresses  his  intense  craving  for  more, 
and  his  fixed  purpose  to  seek  anew  the  prohibited 
enjoyment.  The  more  characteristic  this  whole 
picture  of  the  mode  of  thought  and  action  of  a 
confirmed  inebriate,  so  much  the  more  unneces- 
sary is  it,  with  Hitzig,  to  read  in  a  and  b  "it 
hath  stricken — it  hath  smitten  me"  CJ^H  'JOlH) 

■  T  ■       ■  T  T  ~: 

and  to  make  wine  personified  (as  in  ver.  32)  the 
subject. — With  c  compare,  moreover,  the  lan- 
guage of  the  sluggard  craving  sleep;  chap. 
vi.  10. 

DOCTRINAL    AND    ETHICAL. 

There  is  hardly  need  of  further  demonstration 
to  show,  that  it  is  several  of  the  main  forms  of 
sen.su.al  self-indulgence  of  which  our  chapter 
treats  in  the  way  of  warning  and  dissuasion. 
At  first  it  is  a  very  strong  desire  for  the  pleasures 
of  great  men's  tables,  as  well  as  for  the  enjoyments 
and  advantages  which  intercourse  with  envious 
men  secures  (vers.  1-3,  C-8),  that  forms  the  sub- 
ject of  the  admonition.     The  remonstrance  in- 


204 


THE  PKOVERBS  OF  SOLOMON". 


terposed  between  these  two  warnings,  and  relat- 
ing to  striving  after  riclies,  points  to  covetous- 
ness  as  the  deep  root  not  only  of  evils  in  general, 
but  of  this  one  in  particular  (vers.  4,  5 :  comp. 
1  Tim.  vi.  10).  —  [Lawson:  —  Solomon  often 
speaks  of  riches  as  a  reward  that  wisdom  fre- 
quently bestows  on  those  who  love  her,  but  here 
he  cautions  us  against  supposing  that  wisdom 
encourages  the  love  of  riches].  There  follows 
next  a  further  warning  against  common,  rude 
and  uncultivated  conversation  (ver.  9). — [Chal- 
mers : — Let  me  know  when  to  be  silent  as  well 
as  when  to  speak.  There  is  a  manifest  contempt 
for  what  is  said  that  should  lay  instant  arrest 
upon  me].  There  is  a  like  warning  against  the 
rough  and  greedy  exercise  of  violence  upon 
helpless  orphans,  and  others  who  are  weak  and 
entitled  to  consideration  (vers.  10,  11);  against 
foolish  doting,  and  a  false  carnal  forbearance  in 
the  matter  of  the  discipline  of  children  (vers. 
12-18) ; — [Arnot  : — The  command  is  framed  upon 
the  supposition  that  parents  often  fail  on  the 
side  of  tenderness;  the  word  is  given  to  nerve 
them  for  a  difficult  duty.  There  is  no  ambiguity 
in  the  precept;  both  the  need  of  correction  and 
the  tremendous  issues  that  depend  on  it  are  ex- 
pressed with  thrilling  precision  of  language]  ; — - 
next,  against  haughty  contempt  of  the  conside- 
ration due  to  parents,  and  disobedience  to  them 
(vers.  22-2.5) ;  against  intercourse  with  the  glut- 
tonous and  profligate  (vers.  19-21);  against 
being  ensnared  by  wanton  women  (vers.  20-28) ; 
against  the  vice  of  drunkenness  (vers.  29-35). 
As  a  basis  for  the  warning  against  these  two 
chief  forms  of  incontinence  and  fleshly  indul- 
gence we  have  at  one  time  more  prominence 
given  to  the  nothingness  and  transientness  of  the 
possessions  or  enjoyments  to  be  obtained  by 
means  of  them  (vers.  5,  21,  3.5).  and  at  another 
10  the  heavy  penalty  in  temporal  and  eternal 
death  (vers.  11,  14,  18,  27  sq.,  32).  To  the  fool- 
i-5h  sentiments  and  manner  of  life  which  lead 
down  to  such  ruin,  ver.  17,  which  ij  cast  in  a 
peculiarly  comprehensive  form,  opposes  the  "fear 
of  Jehovah,"  as  the  only  means  of  deliverance 
and  preservation.  And  as  the  glorious  fruit  and 
result  of  this  we  have  extolled  in  ver.  18  a  hope 
which  outlasts  the  grave  and  death. — the  same 
hope,  therefore,  of  an  eternally  blessed  life, 
which  in  some  earlier  passages  of  the  Book  of 
Proverbs  had  already  come  out  significantly; 
comp.  above,  remarks  on  this  passage,  on  p.  202. 

HOMILETIC   AND   PRACTICAL. 

JTrymihf  nn  the  cnfirf  chapter: — The  fear  of  God 
the  only  safeguard  against  Ihc  ruinous  ascen- 
dency of  fleshly  lusts,  especially  avarice,  extra- 
vagance, drunkenness  andlicentiousness. — Comp. 
Stocker:  On  intemperance  in  eating  and  drink- 
ing.—  Berlrlmrg  Bible: — The  art  of  living  well, 
according  to  the  rules  of  wisdom. 

Vers.  1-3,  LiiTui.;u  (ma-'ginal) : — At  court 
lliere  is  deceitful  bread,  for  one  i.<  ever  out-lying 
and  out-flattering  anotlier  that  he  may  bring 
him  down,  and  liim«e]f  np.  ...  It  is  bad  eating 
cherries  willi  lords. — Mei.a.vchthon  : — To  be 
Bceking  offices  and  positions  of  service  with 
great  men  is  allowable  if  we  know  ourselves  to 
be  in  some  measure  fitted  for  it ;  yet  one  striving 


I  for  these  may  never    restrain    the    independert 
I  judgment  of  him  who  has  the  choice,  or  in  gene- 
ral  seek   to   attain    its    end    by   unjust    mean?: 
j  otherwise  it  is  a  guilty  ambition. — HASirs  : — He 
I  that  cannot  walk  prudently  in  dangerous  places 
does  belter  to  keep  away  from  them. — Geier  : — 
At  the  table  of  the  Lord's   grace   in    the    Holy 
Sacrament,  one  should  appear  with  special  reve- 
!  rence   and    humiliiy  ;    for   there   one  has  to   do 
:  with  the  King  of  all  kings. — Starke: — Modera- 
tion and  the  careful  testing  of  that  which  is  and 
j  that  which  is  not  hurtful  to  the  bodj-must  alwavs 
j  be  the  rule  of  prudence,  even  though  one  have 
j  great    stores    on    hand. — [.\knot: — It  is  of  the 
j  Lord  that  hunger  is  painful  and  food  gives  plea- 
I  sure ;   between    these   two   lines    of  defence    the 
Creator  has  placed  life  with  a  view  to  its  preser- 
vation.     The  due  sustenance  of  the  body  is  the 
Creator's    end;     the    pleasantness    of    food    the 
means  of  attaining  it.     When  men  prosecute  and 
cultivate  that   pleasure  as   an   end,  they  thwart 
the  very  purposes  of  Providence]. 

Vers.  4,  5.  Melanchthos: — Diligence,  indus- 
try, faithful  striving  to  fulfil  one's  earthly  call- 
ing this  proverb  does  not  forbid,  but  multiplicity 
of  cares  and  a  greedy  eagerness  under  which 
man,  from  want  of  confidence  in  God,  seeks  with 
pain  and  self-imposed  smart  for  the  perishable 
goods  of  this  world.  From  such  wayward  and 
unl.awful  striving  it  summons  us  back  to  the  true 
sphere  of  our  calling  and  to  a  prudent  and  dili- 
gent work  therein  with  appeals  for  divine  aid. — 
Tiibingen  Bible : — To  toil  for  riches  which  are 
perishable  and  cannot  satisfy  the  soul,  is  a  sin- 
ful folly.  In  heaven  should  we  be  gathering 
treasures  that  endure  forever,  Matt.  vi.  19  sq. — 
[T.  Adams: — Solomon  compares  riches  not  to 
j  some  tame  house  bird,  or  a  hawk  that  may  be 
fetched  down  with  a  line,  or  found  again  by  her 
bells ;  but  an  eagle  that  violently  cuts  the  air  and 
is  gone  past  recalling. — Bp.  Hopkins  : — It  were 
a  most  strange  folly  to  fall  passionately  in  love 
with  a  bird  upon  his  wing,  etc.  How  much  bet- 
ter were  if,  since  riches  will  fly,  for  thyself  to 
direct  their  flight  towards  heaven,  by  relieving 
the  necessitous  servants  and  members  of  Jesus 
Christ'?] 

Vers.  C-8.  Zeltner: — Learn  to  be  pleased  and 
i  content  at  little  cost,  and  thou  wilt  be  able  easily 
to  forget  dainty  morsels.  Follow  Paul:  I  have 
learned  in  whatsoever  state  I  am  therewith  to  be 
content  (Phil.  iv.  11). — Wohlfarth  : — P.eflect 
how  much  ruin  envy  works,  this  annoyance  at 
others'  prosperity, — how  it  spares  no  means  for 
the  overthrow  of  the  envied  neighbor,  how  un- 
happy and  discontented  it  also  makes  even  its  own 
slaves,  to  what  grievous  sins  it  forces  them,  flc. 
Consider  this,  and  thou  wilt  not  merely  fake  to 
heart  the  prudential  maxim:  Beware  of  the  en- 
vious,— but  thou  wilt  seek  to  keep  thyself  al.'^o 
from  this  vice  ! 

Vers.  9  sq.  Starke  (on  ver.  9) : — To  speak  at 
the  wrong  time  and  in  the  wrong  pl.ice  brings 
always  far  more  harm  than  profit. — (On  vers.  10, 
11): — Pious  widows  and  orphans  have,  notwith- 
standing their  forsaken  and  apparently  helpless 
condition,  the  mightiest  protection  ;  Ecclesiast. 
XXXV.  16  sq. — (On  ver.  12)  : — Not  simply  in- 
struction, but  also  correction  and  punishment 
one  must  receive  gladly  if  one  would  become  wise. 


CHAP.  XXIV.  1-22. 


205 


Vers.  13-18.   Luther  (marginal  comm.  on  ver. 
13)  :^If  Ihou  scourgest  thy  son  the  executioner 
need  not  scourge  him.     There  must  be  scourging 
once;   if  the  father  does  not  do   it,  then   Master 
John  does  il  ;   there   is  no  help  for  it.     No   one 
has    ever    escaped    i(,    for    this    is    God's   judg- 
ment.— J.  Lanoe;  —  Many   parents   deserve   hell 
in   their   own    children,   because   they  have  ne- 
glected to  train  them   in  holiness. — Cr.\.mek  (on 
ver.  1.5) : — Next  to  the  experience  of  God's  grace 
there  is  no  greater  joy  on  earth  than  when  one 
finds  joy  and  honor  in  his  children. — [H.  Mel- 
VIL!. : — If  a   child    do    that  which   will    make  a 
parent  happier  he  does  that  which  will  also  make 
himself  so.      Heart-wisdom  is  the  thing  desired. 
No  wisdom  is  thought  worthy  of  the  name  that 
has  not  heaven  for  its  origin    and   end,  and   the 
heart  for  its  abode. — Trapp  (on  ver.  17)  ; — Men 
must  wake  with  God,   walk    with   Him,  and   lie 
down  with  Him,  be  in  coniinual  communion  with 
Him,  and  conformity  unto  Him.      This  is   to   be 
in  heaven  aforehand. — Bp.  Hopkins: — Il  is  the 
properly  of  grace  and  holiness,  when   there  are 
no  actual  explicit  thoughts   of  God,  then  to  be 
habitu.ally    in  the    fear    of  God,   possessing   the 
heirt  and  overawing  it]. — Starke  (on  ver.  18) : 
— The  true  good  of  the  pious  is  still   future ;  so 
much  the  less  may  they  be  enamored  of  the  pre- 
sent seeming   good  of  the  ungodly. — Rei.nhard 
[Gesam.  Predd.,  Bd.   II.,  1804;   Sermon   on  vers. 
l7,  18) ; — How  much  cause  we  have  to  hold  true 
to  the  old  unchangeable  principles  of  a  genuine 
fear  of  God. — Sackreuter  (Fast-day  Sermon  on 
vers.   17,   18, — see   '' Sonnlagsfeier"    1839): — Of 
three  excellent   preservatives   from   sin,  t'('z. ;   1) 
the  avoidance  of  evil  example  ;   '1)  reverence  for 
God ;   3)  frequent  remembrance  of  the  blessing 
of  virtue. 

Vers.  19  sq.  [Trapp  (on  ver.  19) : — Lei  know- 
ledge and  affection  be  as  twins,  and  run  paral- 
lel ;  lei  them  mutually  transfuse  life  and  vigor, 
the  one  into  the  other. — .John  Foster: — On  the 
self-discipline  suitable  to  cert;jin  mental  states]. 
— Tdhingen  Bible  (on  ver.  20,  21): — Gluttony 
and  drunkenness  are  works  of  the  tlesh  ;  they 
that  do  such  things  cannot  inherit  the  kingdom 
of  God,  Gal.  V.   19. — Lanqe  (on  ver.   22) ; — In 


the  eyes  of  wicked  children  nothing  is  wont  to 
seem  more  worthy  of  contempt  than  the  old 
mother ;  and  yet  he  is  accursed  of  the  Lord  who 
troubles  his  mother,  Kcclesiast.  iii.  18.— Sadrin 
(on  ver.  23) : — The  investigation  of  truth  involves 
the  seven  following  duties:  1)  be  attentive;  2) 
do  not  be  discouraged  at  labor;  3)  suspend  your 
judgment;  4)  let  prejudice  yield  to  reason;  5) 
be  teachable;  (5)  restrain  your  avidiiy  of  know- 
ing ;  7)  in  order  to  edify  your  mind  subdue  your 
heart. — [.\.  Fuller  : — Solomon  does  not  name 
the  price  of  truth,  because  its  value  was  beyond 
all  price.  Buy  it  at  any  ratel  II  cannot  be  too 
dear!  And  having  got  it  make  much  of  it!  sell 
il  not,  no,  not  for  any  price!] — Zeltner  (on 
vers.  26  sq.) : — The  best  and  most  welcome  pre- 
sent that  thou  canst  bring  thy  God  is  thy  heart 
with  all  its  desires  and  powers.  Is  it  ruined? 
He  alone  can  amend  and  cleanse  it. — Starke: — 
He  who  opens  his  heart  to  the  prince  of  this 
world  thereby  shows  himself  the  enemy  of  God 
and  of  eternal  wisdom. — [Bp.  Hopkins: — What- 
ever else  we  tender  unto  God  if  the  heart  be 
wanting,  it  is  but  the  carcass  of  a  duty]. 

Vera.  29-35.  Cramer: — All  sins  come  in 
agreeably  and  taste  well  in  the  mouth ;  but 
afterward  they  are  as  bitter  as  gall,  and  fatal  as 
the  poison  of  vipers. — Osiander  : — Wine  is  a 
noble  gift  of  God  ;  but  its  abuse  is  only  the  more 
ruinous,  and  therefore  to  be  shunned  like  deadly 
poison. — .Starke  : — That  man  only  is  really  and 
in  the  spiritual  sense  drunken  who  does  not  dis- 
cern the  great  peril  of  his  soul,  but  under  all 
correction  becomes  only  the  more  confident  and 
defiant  (Jer.  v.  3). — [Trapp: — Such  is  the  drunk- 
ard's lethargy;  neither  is  he  more  insensib'e 
than  sensual  and  irrecoverable. — Lawson  : — .\n 
inferior  master  in  the  art  of  moral  painting  gives 
us  a  just  picture  of  drunkenness  in  these  words, 
"Drunkenness  is  a  distemper  of  the  bead,  a 
subversion  of  the  senses,  „  tempest  of  the  tongue, 
a  elorm  in  the  body — the  shipwreck  of  virtue, 
the  loss  of  time,  a  wilful  madness,  a  pleasant 
devil,  a  sugared  poison,  a  sweet  sin,  which  he 
that  has  has  not  himself,  and  he  that  commits  it, 
doth  not  only  commit  sin,  but  is  himself  alto- 
gether sin  "]. 


d)  Warning  against  intercourse  with  wicked  and  foolish  men. 
Chap.  XXIV.  1-22. 


Be  not  envious  of  evil  men, 
and  desire  not  to  be  with  them, 
for  tlieir  heart  studieth  violence, 
and  their  lips  talli  of  mischief — 
By  wisdom  is  the  house  builded, 
and  by  understanding  is  it  established  ; 
by  knowledge  shall  the  chambers  be  filled 
with  all  treasure  that  is  precious  and  pleasant. 


206  THE  rROVERBS  OF  SOLOMON. 


5  The  wise  man  is  full  of  strength, 

and  the  man  of  understanding  increaseth  strength; 

6  for  with  wise  counsel  shalt  thou  make  war, 
and  victory  is  in  abundance  of  counsellors. — 

7  Wisdom  is  too  high  for  the  fool; 

he  openeth  not  his  mouth  in  the  gate. 

8  He  that  deviseth  to  do  evil 

shall  be  called  a  mischievous  person. 

9  The  device  of  folly  is  ein, 

and  the  scorner  'u  an  abomination  to  men. 

10  If  thou  faint  in  the  day  of  adversity 
thy  strength  is  small. 

11  Deliver  them  that  are  taken  to  death, 

and  them  that  totter  toward  destruction,  oh  rescue  them  I 

12  If  thou  say  est,  Lo,  we  knew  it  not! 

He  that  weigheth  hearts  will  He  not  mark  it  ? 

He  that  watcheth  over  thy  soul,  will  He  not  know  it  ? 

and  He  requiteth  man  according  to  his  work. 

13  My  son,  eat  honey  because  it  is  good, 

and  honey  comb  which  is  sweet  to  thy  taste ; 

14  so  acquaint  thyself  with  wisdom  for  thy  soul ; 
when  thou  hast  found  it  and  the  end  cometh 
thy  hope  also  shall  not  be  cut  off. 

15  Plot  not  as  a  wicked  man  against  the  dwelling  of  the  righteouB, 
assauh  not  his  dwelling-place  ; 

16  for  seven  times  doth  the  righteous  fall  and  riseth  again, 
but  the  wicked  shall  plunge  into  destruction. 

17  When  thine  enemy  falleth  rejoice  not, 

and  if  he  stumbleth  let  not  thine  heart  be  glad  ; 

18  lest  Jehovah  see  it,  and  it  be  evil  in  His  eyes, 
and  He  turn  away  His  anger  from  him. — 

19  Be  not  enraged  at  evil  doers, 
envy  not  the  wicked. 

20  For  no  future  shall  there  be  to  the  evil ; 
the  light  of  the  wicked  shall  be  put  out. 

21  My  son,  fear  thou  Jehovah  and  the  King, 

and  go  not  with  those  who  are  given  to  change ; 

22  for  suddenly  shall  their  calamity  rise, 

and  the  destruction  of  them  both,  who  knoweth  it  ? 

GRAMMATICAL   AND   CRITICAL. 

Ver.6.  a"7    ada(ititiscomTm)di["forthyself,  thy  advantage  or  interest"];  comp.    JD7,    chap,  xiiii.  20. 

Ver.  7.  ni'DNI,    scriptio plena,  as  in  1  Chron.  Ti.  58 ;  Zech.  xiv.  10.    [Comp.  aaBEH,  g  166,  3,  etc.]. 

Ver.  8.  For  the  construction  of   N'^p    with    7    comp.  xvi.  21. 

Ver.  11.  DN  stands  here  for  ?S>  tUinam,  as  in  Pa.  Ixxxi.  9;  cxxxix.  19;  it  is  not  to  be  regarded  (as  the  LXX,A'uIg., 
Chbreit,  etc.,  take  it)  as  a  neg^itive  particle  of  a^ljuration,  in  the  sense  of  jit),  ja  nicht,  by  no  means.  [See  also  Fdehst,  suit 
V.  For  tlie  time  implied  in  the  Part.  D'nT^i  comp.  reiu.  on  xxii.  15;  eucb  as  have  been  taken  and  are  now  in  iljat 
condition.     For  tiie  fiiM  (urm    lltynn    corap.'Crit.  NotfS  on  xxii.  7,  8. — A.]. 

Ver.  13.  [r\3J    an  apparent  fern,  construed  here  as  masc.     See  BolT.  g  648,  h,  ani  n.  1. — A.J. 

Ver.  14.  rii'l  or  aa  the  best  MSS.  roail,  T\])'\  is  an  Iniper.  from  J?T  instead  of  the  usual  form  n^^-  [Cnnir- 
BoTT.  §  ?  396,  9j6,'  c,  960,  a ;  and  Green,  g  ?  97,  1,  h,  148,  3.— A.]. 

Tor.  17.  |For  the  form     hv32   instead  of  the  fuller  Niphal  form,  see  BoTT.  g  ?  990, 1, 1, 1036,  2;  and  Gebbm,  ?  g  91.  h, 

S31,  6,  o.— A.J. 

comp.   ver.  19;   xxiii.  17;  with  ver.  1,  a,  comp. 

FXFOFTirAT  "^^^  ^''"'-  ^'  *^  '    "''"'  ^'  "'  """P-  ''";  -"^^     , 

i!,Aj!,u±!.tiUAi^.  2.  Vers.  3  6,   Praise  of  wisilom  ami  its  salutary 

1.  Vers.  1,2.  Warning  against  intefcourae  with    results. — By  wisdom  is  the  house  builded 
wicked  men  (lit.  "men  of  evil,"  comp.  xxviii.  0;)    Comp.  xiv.  1,  where  it  is  Bpccifiualiy  the   wisdom 


CHAP.  XXIV.  1-22. 


207 


of  woman  that  is  commended  as  builder  of  the 
house.  For  the  expression  in  3,  b,  comp.  iii.  19 ; 
for  Ter.  4  comp.  also  iii.  10;   viii.  21. 

Ver.  5.  The  -wise  man  is  full  of  strength, 
lit.,  is  *'  iu  strength,"  i.  e.,  furnished  with 
strength,    powerful;     comp.    the    correspondin 


der  Klemme — klamm  ist  dein  Muth"  ["in  the  day 
of  straits — straight  is  thy  courage  "].  Bertheau 
connects  the  verse  closely  wilh  the  two  following: 
"  Hast  thou  shown  thyself  faint  in  the  day  of  trou- 
ble, was  thy  strength  fearful,  oh  deliver,"  elc.  (?). 
At  all  points  Ewald  has  the  right  view,  and  in 


phrase  in  I's.  xxix.  4.     The   LXX,  Syr.,  Chald.,    general  Luther  also  :    "  He  is  not  strong  w 


read  IliTD,  i.  e.,  more  than,  better  than  strength ; 
comp.  xvi.  32.  But  the  Masoretic  reading  plainly 
gives  us  a  simpler  and  more  pertinent  meaning. — 
And  the  man  of  understanding  (lit.  --man 
of  knowledge")  increaseth  strength,  lit., 
'*  maketh  power  strong,"  (comp.  ii.  14)  he  de- 
velops mighty  strength  (comp.  the  phrase  in  Job 
ix.  19),  he  makes  it  available  as  a  quality  of  his 
own. 

Ver.  (5.  For  ■with  ■wise  counsel  must  thou 
make  V7ar,  lit.  "must  (hou  carry  on  war  for 
thyself,"  !.  c,  must  thou  bring  thy  war  to  an 
end,  carry  it  through.  [So  M.,  Wordsw.,  K., 
elc.].  Comp.  XX.  18,  and  for  clause  b,  xi.  14 ; 
IV.  22. 

3.  Vers.  7-10.  Four  separate  proverbs,  directed 
against  folly,  imrigue,  scoffing  and  fainl-hearted- 
ness. — Wisdom  is  too  high  for  the  fool. 
niDNI  is  strictly  "heights"  {excelsa,  Vulg.), 
i.  e.,  unuttainably  distant  things,  objects  which 
are  altogether  too  high;  comp.  Ps.  x.  5;  Isa. 
XXX.  18.  HiTZiG  conjectures  a  double  meaning, 
so  far  forth  as  the  word  in  the  form  before  us 
could  have  meant  at  the  same  time  also  "  corals, 
costly  ornamenis"  (in  accordance  with  Jobxxviii. 
18)  — He  openeth  not  his  mouth  in  the  gate ; 
i.  f.,  injudicial  consultations  and  transactions  of 
his  fellow-citizens  (comp.  xxii.  22)  he  can  bring 
forward  nothing.  ["  He  were  two  fools  if  he 
should,"  says  Trapp,  "for  while  he  holds  his 
tongue  he  i-^  held  wise  "]. 

Ver.  8.  Shall  be  called  (him  they  call)  a 
mischievous  person — a  masier  or  lord  of  mis- 
chief (an  expression  equivalent  to  that  in  chap, 
xii.  2,  "  a  man  of  wicked  devices").  ["This  is 
his  property  and  ownership,  mischief  and  wrong." 
Wordsw.] 

Ver.  9.  The  device  (meditation)  of  folly  is 
sin; — i.  e.,  there  also  where  folly  (or  the  fool. 
abstr.  proconcr.)  acts  with  consideration,  and  goes 
to  work  with  a  reflective  prudence  (iTSI,  a  simi- 
lar term  to  that  in  ver.  8),  it  still  brings  to  pass 
nothing  good,  but  always  only  evil.  It  is  indeed 
even  worse  with  the  scoffer,  who.  according  to 
clause  6,  is  an  abhorrence  and  abomination  to  all 
men,  because  he,  with  his  evil  plans  and  coun- 
sels, unites  furthermore  great  shrewdness,  subtle 
wit,  refined  speculation — in  general  the  exact  op- 
posite of  folly. 

Ver.  10.  If  thou  hast  shown  thyself  faint 
in  the  day  of  adversity  (anxiety,  distress), 
thy  strength  is  small; — i.e.,  thou  art  a  coward 
and  weakling,  whose  courage  is  feeble,  and  whose 
moral  power  and  capacity  for  resistance  is,  as  it 
were,  crippled.  Less  appropriately  Umbreit, 
Elster,  etc.  (following  the  Vulg.,  Targum,  etc.) 
"then  sinketh  thy  strength  also"  [imminuetur 
foTtiludo  tun).  But  Hitzeg's  emendation  is  also 
needless,  njnn,  "thy  courage,"  for  HDnil,  "thy 
strength," — as  is  .also  his  marvellous  reproduc- 
tion of  the  paronomasia  (DIY— IVj  by  -."am  Tage 


not  firm  in  need."  [The  principle  is  familiar 
enough  that  courage  and  hopefulness  are  half  of 
man's  strength. ^A.] 

4.   Vers.  11,  12.    An  admonition    to   a  sympa- 
thizing and  compassionate  demeanor  toward  such 
as   are  in  their  innocency  condemned  to  death, 
and  are  being  borne  to   the  place  of   execution. 
Comp.  L.  MosHEiM  :    Commnitatw  ad  loc.   Prov. 
xxiv.  11,  12;   Helmstadt.  4to.    [Kamph.  suggests 
an  easy  and  natural  transition  to  this  exhortation 
from  the  preceding.     That  had  reference  to  cou- 
rage in  time  of  one's  own  need,  this  to  quick  and 
sympathizing   helpfulness  in  others'   extremity. 
— .\.] — Deliver   them    that    are    taken   to 
death    (the  participle   here  used  has  thesime 
meaning  as  the  forms  of  the  verb  found  in  Isa. 
Ivii.  13;   Ps.  xlix.  16).    That  this  appeal  is  made 
specifically  to  a  judge   (Umbreit),  is,  according 
to   ver.  12  a,  very  improbable.     He  who   is  ad- 
dressed seems  rather  to  be  one  who  is  accident- 
ally passing  by  in  the  vicinity  of  the   place  of 
execution,  who  is  on  the  point  of  going  on  afier 
the  manner  of  the  priest  and  the  Levite  in  Luke 
X.  30  sq.,  with  no  sympathy,  and  without  lifting 
a  helping  hand.     That  the  author  of  the  proverb, 
notwithstanding  the  singular  which  is  immedi- 
ately employed,  still  has  in  his  eye  a  plurality, 
a  ivhole  host  of  such  passers  by,  appears  from  the 
"Lo,  we   know  it  not,"  which  in  ver.  12,  a,  he 
supposes  to  be  the  answer  to  his  appeal.   Hitzig's 
assumption    is  arbitrary,  that  the  hard-hearted 
judges  are  Persians,  and  those  who  are  in  their 
innocence  condemned  to  death,  Jews,  or  Syrians, 
Samaritans,  or  some   other  Persian  subjects  of 
the  period  next  succeeding  the  exile,  possibly  of 
tlie  time  of  Ezra  (ix.  9).     The  same  is  true  like- 
wise of  Bertheau's  opinion  that  there  is  no  re- 
ference whatever  to  a  judicial  execution,  but  to 
a  bloody  battle,  during  which  one  ought  coura- 
geously lo  protect  those  assailed  by  tlie  foe,  ami 
not  timidly  to  leave  them  to  the  threatening  de- 
struction.     [Hardly  any  two  of  our  English  ex- 
positors agree  as  to  the  structure  of  this   sen- 
tence, although  they  are  nearly  or  quite  unani- 
mous in  explaining  its  general  meaning.     N.  and 
M.  agree  with  the  E.  V.  in  making  the  first  verb 
an  Infinitive  (which  is  possible)  depending  on  the 
final  verb  of  the  sentence  ;   E.  V.;    "  if  thou  for- 
bear lo  deliver,"  etc.;  N.:   "  to  deliver,  etc.,  spare 
thyself  not;"  M,:  "dost  thou  forbear  to  deliver, " 
etc.     H.,  S.  and  Worusw.  agree  with  our  author 
in    making   it   an    Iniper.,  altliough   H.   and  W. 
make  the  last  clause  conditional,  like  12,  a.     The 
explanation  of  Z.,  S.,  Kamph.,  etc.,  is  probably  to 
be  preferred  which  makes  the    DN   a  particle  of 
wishing,  find  the  verb  transitive  rather  than   re- 
flexive or  neuter. — A.]. — Lo!  we  knew  it  not! 
— HiTziG,  in  agreement  with  the  LX.\,   "  Lo,  we 
know  him  not  !"     But  in  verse  11  there  is  plainly 
enough    mention    made    of  a   number   who    are 
dragged    to    death       [As    Kamph.    suggests,  the 
lime  when  a  plea  of  ignorance  could  fitly  be  put 
ill,  as  well  as  the  nature  of  t!iu  plea  itself,  tells 


208 


THE  PROVERBS  OF  SOLOMON. 


against  this  personal  interpretation.  And  it  is 
also  to  be  observed  how  idle  the  plea  of  igno- 
rance becomes  when  it  is  God  rather  than  man 
to  whom  one's  omissions  are  to  be  jugtifled. — A] 
And  he  will  requite  mau  according  to  his 

■work. — The  interrogative  K/H  of  the  second 
clause  plainly  has  no  further  influence  on  this 
general  sentence  which  concludes  (comp.  Ps.  Ixii. 
13  ;  Job  xxxiv.  11  ;   Rom.  ii.  0). 

5.  Vers.  13,  14.  Admonition  to  a  diligent 
striving  after  wisdom. — My  son,  eat  thou  ho- 
ney because  it  is  good,  etc — A  figuraiive 
injunction  of  a  preparatory  sort,  serving  as  a 
basis  for  the  admonition  to  strive  after  wisdom, 
contained  in  ver.  14.  For  this  figure  of  lioney 
and  the  honey -comb  as  the  designation  of  some- 
thing especially  lovely  and  agreeable,  comp.  Ps. 
xix.  11. 

Ver.  14.  So  acquaint  thyself  with  wis- 
dom also  for  thy  soul; — lit.,  "know  wi.sdom 
for  thy  soul,  appropriate  it  to  tbyself,  recognized 
as  precious  and  exceedingly  palatable  !"  [The 
E.  v.,  following  the  Vulg.,  takes  the  peculiar 
form  of  the  Imperf.  for  a  peculiar  form  of  the 
noun  "  knowledge,"  and  supplies  the  substantive 
verb.  H.  and  M.  are  in  the  same  error. — A.] — 
■When  thou  hast  found  it,  and  the  end 
Cometh. — This  last  clause  is  still  part  of  the 
conditional  protasis,  corresponding  to  the  com- 
mon use  of  U''.  DX,  to  introduce  a  conditional 
clause;  comp.  Gen.  xxiii.  8;  xxiv.  49;  Judges 
vi.  36,  etc.  For  making  it  a  transition  to  the 
apodosis  ("then  comctli  an  end — then  a  future 
remaineth  " — Hixzia,  following  the  LXX,  Vulg., 
LuTiiER,  etc.  [so  K.;  E.  V  :  "then  there  shall  be 
a  reward  ;"  so  also  H.,  N.,  M.,  W.,  while  S.  takes 
our  author'sview. — A.]),  not  a  single  supporting 
case  can  be  cited,  in  which  !?'1  introduces  the 
apodosis,  in  the  sense  "then  or  so  will  be" 
(comp.  Berthe.^u  on  tliis  passage).  For  the  ge- 
neral sentiment  compare  furthermore  xxiii.  18. 

6.  Vers.  15-18.  Warning  against  malicious 
violence  and  delight  in  misoliief — Lie  not  in 
■wait  as  a  ■wicked  man  (that  is,  with  wicked 
and  iniscliicvous  intent)  against  the  d'welling 
of  the  righteous ;  assault  not  ( verb  as  in  xix. 
-lij  his  resting  place. — Hitzig  changes  the 
verb  in  clause  a  to  37.pi^  and  the  noun  to  CJ^"^' 
and  thus  obtains  the  meaning  :  "  Bring  not  alarm 
near  to  the  dwelling  of  tlie  righteous,"  elc.  ('?). — 

Ver.  l(i.  For  seven  times  doth  the  right- 
ecus  fall  and  riseth  again ; — i.  e.,  many  a  mis- 
fortune overtakes  him  in  life,  yet  he  gives  way 
before  none,  but  always  comes  up  again  (Hitzig). 
Comp.  Ps.  Ixxxvii.  24;  Jer.  viii.  4;  and  with  re- 
ference to  the  symbolical  number  seven,  particu- 
larly Job  V.  19. — But  the  wicked  shall 
plunge  into  destruction — lit.,  "stumble,  are 
brought  to  a  downfall  by  calamity  ;"  comp.  chap, 
iv.  19. 

Vers.  17,  18  are  closely  connected  with  both 
the  verses  preceding,  not  merely  by  tlie  recur- 
rence of  the  ideas  "  fall"  and  "plunge"  (stum- 
ble), but  also  by  the  substance  of  the  thought; 
for  delight  in  injury  is  the  twin  sister  to  a  plot- 
ting intrigue  ami  violence. — Lest  Jehovah  see 
it  and  it  displease  him — lit.,  "  and  it  be  evil 
is  his  eyes." — And  He  turn  away  His  anger 


from  him — i.  e.,  from  the  enemy  (Vt^'O  refer- 
ring back  to  ver.  16,  "  thine  enemy  "),  to  turn  it 
upon  thee  thyself  instead  of  him. 

7.  Vers.  19-22.  Warning  against  intercourse 
with  wicked  and  seditious  persons — Be  not 
thou  enraged  at  evil  doeis, — i.  e.,  be  not  ex- 
cited, envious  (inrUl^^X.  "  burn  not,"  here  equi- 
valent to  the  "envy  not"  of  ver.  1)  with  regard 
to  the  undeserved  prosperity  of  ungodly  men, 
which  perhaps  might  only  stimulate  to  the  imita- 
tion of  their  wicked  conduct;  comp.  Ps.  xxxvii. 
8;  Ixxiii.  2,  3 ;  also  Prov.  i.  11  sq.  [Fuebst 
and  some  others  understand  this  of  excitement, 
impatience  agamst  evil  doers,  which  cannot  wait 
for  God's  recompenses.  This  explanation,  we 
think,  is  to  be  preferred  here,  although  the  other 
is  clearly  and  frequently  enough  an  injunction 
of  the  Scriptures. — A.] 

Ver.  20.  For  no  future  shall  there  be  to  the 
kicked. — iT*>nX  here  in  a  diiferent  sense  from 
that  found  in  ver.  14  and  in  xxiii.  18.  [The  two 
ideas  most  frequently  conveyed  by  this  noun, 
which  is  literally  an  "after,"  something  subse- 
quent to  the  present,  are  a  "future,"  and  an 
"end  or  issue,"  i.  e.,  to  present  relations.  It  \a 
this  last  idea  that  Z.  finds  in  ver.  14  and  xxiii. 
18,  the  first  in  ver.  20.  In  the  first  two  passages 
the  "  end  "  of  the  present  suggests  by  implication 
and  contrast  a  blessed  future:  this  our  verse  de- 
nies to  the  wicked,  not  by  implication,  but  by 
express  assertion.  It  does  not  assert  that  he 
shall  reach  no  end  to  his  present  relations,  nor 
that  he  shall  have  no  future  whatever,  but  no  fu- 
ture blessing.  Some  commentators  are  less  exact 
in  these  discriminations,  finding  one  general 
meaning  in  all  the  passages. — A.]  With  the  ge- 
neral sentiment  compare  Job  xx.  5  ;  Ps.  xxxvii. 
2,  9,  38.  With  b  in  particular  comp.  chap.  xiii. 
9  ;   xxi.  4. 

Ver.  21.  With  a  comp.  Eccles.  viii.  2  sq.;  x. 
20;  1  Pet.  ii.  17. — Go  not  w^ith  those  iwho 
are  given  to  change. — D'Jlt'  [cognate  with 
D'JiV,  two],  those  "otherwise  disposed,  wishing 
otherwise,"  i.  e.,  opposing  [the  present  order], 
seditious,  revolutionary  (Vulg.,  detractores).  "Go 
not  with  them,"  lit.,  "mingle  thyself  not,"  as  in 
XX.  19. 

Ver.  22.  And  the  destruction  of  them 
both — viz.,  of  those  who  rebel  against  God  and 
of  those  who  rebel  against  the  king.  Others 
(Umbueit,  Bebtheau,  etc.  [De  W.,  N.,  S.,  M., 
WoBDSW.,  the  genitive  being  treated  as  a  genitive 
of  source,  "the  vvan  proceeding  from  them  both  "]; 
"  and  the  penalty,  the  retribution  of  them  both," 
i.  e.,  the  punishment  that  goes  forth  from  both, 
God  and  the  king;  Hitzig  (in  accordance  with 
the  Targ.  and  Syr.),  "and  the  end  of  their 
years"  (comp.  Job  xxxvi.  11).  Our  interpreta- 
tion, as  the  simplest,  is  supported  by  the  Vn's., 
Luther,  Ewald,  Elster  [Kami'h.] — 'Who 
knoweth  it? — i.  c.  who  knows  the  time  of 
their  ruin  ;  who  knows  how  soon  it  will  be  pre- 
cipitated'?    Comp.  xvi.  14. 

[The  LXX,  etc.,  introduce  here  several  verses 
for  which  there  is  no  authority  in  the  present 
Hebrew  texts.  "A  son  that  keeps  the  father'.^ 
commandment  shall  escape  destruction  ;  for  such 
a  one  has  fully  received  it.     Let  no  falsehood  be 


CHAP.  XXIV.  1-22. 


209 


spoken  by  the  king  from  the  tongue;  yea,  let  no 
falsehood  proceed  from  l;!?  tongue,  the  iing's 
tongue  is  a  sword,  and  no^  "ne  of  flesh ;  and 
whosoever  shall  be  given  up  to  it  shall  be  de- 
stroyed :  for  Vl  his  wrath  should  be  provoked,  ho 
destroys  men  with  cords,  and  devours  men's 
bones,  and  burns  I  hem  upas  a  flame,  so  that  ihey 
are  not  even  til  to  be  eaten  by  the  young  eagles. 
My  son,  reverence  my  words,  and  receive  iheni, 
and  repent."  Some  of  the  editions  also  introduce 
at  this  point  chap.  xxx.  1-14. — A.] 

DOCTRINAL,    ETHICAL,     HOMILETIC    AND 
PRACTICAL. 

To  refer  the  ideas  of  this  section,  which  are 
-'ery  various  in  their  substance  and  their  applica- 
tions, to  the  one  fundamental  category  of  a 
*'  Warning  against  intercourse  with  wicked  ajidjool- 
ish  men,"  would  not  indeed  answer  in  all  respects 
and  at  all  points  ;  and  yet  the  introductory  and 
the  concluding  verses  at  least  (vers.  1,  2,  19-22) 
do  relate  to  this  subject ;  and  besides,  the  eulogi- 
uma  upon  wisdom  which  are  interspersed  (vers. 
3-6,  7,  1.3,  14),  and  the  counsels  against  malicious 
intrigue,  mockery,  trickery  and  delight  in  mis 
chief  (vers.  8,  9,  15  sq.,  17  sq.),  may  without  any 
peculiar  violence  be  brought  under  the  same 
classification.  There  remains  isolated,  therefore, 
only  the  censuring  criticism  on  an  unmanly, 
faint-hearted  bearing  in  hours  of  peril  (ver.  Id), 
and  the  warning  against  a  heartless  indifference 
to  those  who  are  innocently  sufl'ering  (vers.  11, 
12).  The  latter  passage  in  purticular  deserves 
attentive  consideration,  and  a  careful  estimate  of 
its  practical  bearings,  for  it  belongs  among  tliose 
prefigurations  and  precursors  of  tlie  distinctively 
Christian  ethics,  which  occur  somewhat  rarely  in 
the  stage  of  revelation  reached  in  the  law  of  the 
Old  Testament,  and,  in  general,  in  any  specific 
form  in  the  literature  of  wisdom  which  centres  in 
the  name  of  Solomon.  For  even  in  a  higher  de- 
gree than  the  warning  contained  in  vers.  17,  18 
of  our  chapter,  against  delight  in  injury,  in  one's 
attitude  towards  his  enemies, — .and,  if  one  is  so 
disposed  to  view  it,  even  in  a  higher  degree  than 
the  demand  of  love  to  cue's  enemies  in  chap.  xxv. 
21  sq., — does  this  powerful  enforcement  of  the 
duty  of  a  courageous  protection  and  deliverance 
of  the  innocent  who  are  doomed  to  death,  corre- 
spond with  the  culmination  of  ethical  justice, 
and  the  perfect  fulfilling  of  the  law,  which  Christ 
exhibits  for  the  members  of  the  New  Covenant, 
in  the  narrative  of  the  good  Samaritan  (Luke  x. 
30  sq.),  in  His  admonition  to  visit  those  in  pri- 
son, and  to  the  loving  sacrifice  of  life  itself  in 
imitation  of  His  own  example,  etc.  (Matt.  xxv. 
36  sq.;  John  xii.  25  ;  xv.  12-14).  [Only  a  few  of 
the  exegetical  and  practical  interpreters  of  our 
book  have  so  well  brought  out  this  important 
point.  Lawson  suggests  it  when  he  says  :  "The 
wise  man  represents  this  piece  of  charity  as  a 
duty  which  we  owe  to  our  neighbors  without  ex- 
ception; and  with  him  agrees  our  Lord  in  the 
parable  of  the  good  Samaritan.  We  are  not  the 
disciples  of  Solomon  or  of  Christ  if  we  show  love 
to  those  only,"  etc.  Arsot  puts  the  principle 
with  more  characteristic  vigor:  "  Under  God  as 
Supreme  ruler,  and  by  His  law,  we  owe  every 
human  being  love  ;  and  if  we  fail  to  render  it,  we 
14 


are  cast  into  prison  with  other  less  reputable 
debtors.  Nor  will  any  thing  be  received  in  pay- 
ment but  the  genuine  coin  of  the  kingdom  ;  it 
must  be  love  with  a  living  soul  in  it  and  a  sub- 
stantial body  on  it." — A.] 

In  the  homdetic  treatment  of  the  whole  passage  one 
might  take  just  this  demand  that  is  contained  in 
vers.  11,  12,  of  a  compassionate  love  of  one's 
neighbor,  that  will  not  shun  even  deadly  perils, 
as  the  highest  exemplification  of  wisdom,  to  the 
attainment  and  preservation  of  which  all  the 
counselling  and  dissuasory  suggestions  of  the 
section  summon  us  :  the  topic  might  then  be  an- 
nounced :  "Mercy  the  highest  wisdom,"  or 
again  :  "The  contrast  between  the  wise  man  and 
the  fool  reaches  its  climax  in  the  timid  selfishness 
of  the  latter,  and  the  former's  self-sacrificing  love 
for  his  neighbor." — Comp.  Stocker  :  On  patience 
and  sociability.  In  what  the  virtue  consists 
(ver.  1—1:;).  and  how  one  is  to  practise  it  (vers. 
13  sq  ). — Calwer  Handb.:  Shun  evil,  choose  wis- 
dom. 

Vers.  1  sq.  Tubingen  Bible  (on  vers.  1-2)  :  It 
is  one  element  in  tlie  prudence  of  the  righteous 
to  have  no  fellowship  with  the  ungodly  and  to 
avoid  their  society. — Luther  (marg.  comment  ou 
vers.  3  sq.) :  When  all  is  well  ordered  in  a  house 
it  avails  more  than  great  labor;  as,  e.g.,  when 
one  gives,  where,  to  whom,  and  as  one  ought,  etc. 
— Geier  (on  vers.  3  sq. ) :  A  household,  if  it  is  to 
be  blessed,  must  not  merely  be  wisely  organized, 
but  also  prudently  regulated  and  constructed. — • 
Filling  the  chambers  with  temporal  good  is  ac- 
counted great  prosperity;  but  much  more  beau- 
tiful is  it  when  the  heart's  chamber  is  filled  with 
the  treasures  of  heavenly  wisdom  and  virtue. — 
(On  vers.  5,  6)  :  Strength  of  body  without  wis- 
dom and  prudence  of  heart,  is  like  a  giant  who  is 
robbed  of  the  sight  of  his  eyes. 

Ver.  7-10.  Zeltner  (on  vers.  8,  0) :  As  true 
piety  has  its  degrees,  so  has  ungodliness.  But 
they  are  followed  by  righteous  retribution  and 
punishment. — Starke  (on  ver.  10):  Want  and 
trouble  is  a  genuine  touchstoue,  with  which  one 
m.ay  determine  how  strong  or  how  weak  one  is  in 
faith  and  reliance  on  God. — Von  Gerlach  (same 
verse) :  In  times  of  adversity  the  man  whose 
strength  stands  fast  in  God  has  more  power  than 
usual.  It  is  the  fault  of  one's  own  indolence  if 
this  is  not  the  case,  thougli  liis  strengtli  be 
scanty  and  restricted. — []3p.  Hopki.vs  :  That  thy 
patience  may  be  perfect,  it  must  be  strong,  as 
well  as  lasting.  It  must  have  nerves  and  sinews 
in  it,  to  bear  weighty  burdens.] 

Vers.  11,  12.  Mela.nchthon  :  To  uurigliteous 
cruelty  one  should  give  no  impulse  ;  even  private 
indiviiluals  ought,  according  to  their  strength  and 
calling,  10  oppose  tyrannical  injustice  without 
uproar  or  tumult. — Geier:  Man  never  lacks  ex- 
cuses; but  many  of  them  are  by  the  Lord  found 
to  be  too  light,  Luke  xiv.  18  sq. — Starke:  To 
deliver  men  from  bodily  death  is  a  great  thing; 
but  more  glorious  is  it  to  aid  a  soul  toward  deli- 
verance from  spiritual  and  eternal  death,  James 
V.  20. 

Vers.  13  sq.  Berleburg  Bible  (on  ver.  13): 
Charge  it  upon  thyself  that  thou  h.ave  such  inward 
experienoe  of  wisdom,  that  thou  shall  relisli  its 
sweetness  like  honey  and  the  honey-comb. — 
Stabke  (on  ver.  16)  ;  To  fall  into  sin  and  to  fall 


210 


THE  PROVERBS  OF  SOLOMON. 


into  calamity  are  two  different  things.  Beware 
of  the  former,  aud  the  Lord  will  not  forsake  thee 
in  the  latter. — Cramer:  Whosoever  rejoices  in 
others'  adversity,  his  own  calamity  stands  already 
outside  the  door. — [T.Adams:  Let  us  beware 
that  we  do  not  slide  ;  if  slide,  that  we  do  not  fall ; 
if  fall,  that  we  fall  forward,  not  backward.  Be 
hold  thy  Saviour  calling,  thy  Father  blessing,  the 
Spirit  assisting,  the  angels  comforting,  the  Word 
directing,  the  glory  waiting,  good  men  associa- 
ting.— Flavel  :  Though  repeated  spiritual  falling 
shows  the  foulness  it  does  not  always  prove  the 
falseness  of  the  heart. — Bridqes  (on  ver.  17): 
— What  has  grace  done  for  us,  if  it  has  not  over- 
come nature  by  a  holier  and  happier  principle? 
To  rejoice  in  the  fall  of  an  enemy  would  be  to 
fall  deeper  than  himself;  lo  fall  not  into  trouble, 
hut  into  sin. — Trapp  (on  ver.  18): — Think  thus 
with  thyself.  Either  I  am  like  my  enemy,  or  else 
I  am  better  or  worse  than  he.  If  like  him,  why 
may  I  not  look  for  the  like  misery?  If  belter, 
who  made  me  to  differ?  If  worse,  what  reason 
have  I  then  to  insult?] 

Vers.  19-22.  Starke  (on  vers.  19,  20) :— He 
that  would  look  on  the  prosperity  of  ungodly 
men  without  envy  and  offence  need  only  make  a 
comparison  between  the  brief  instant  of  their 
joy  and  the  unending  eternity  of  their  pain  and 
punishment. — Zolliicofer  (Serm.  on  vers.  19, 
20) : — Nullifying  the  objection  against  the  divine 
government  of  the  world,  which  is  made  on  ac- 
count of  the  unequal  distribution  of  external 
prosperity  among  men,  and   the   earthly  well- 


being  of  the  ungodly  (therefore  a  Theodini), — 
[Arnot  : — Here  it  is  not  the  first  and  direct,  but 
the  secondary  and  circuitous  effect  of  bad  ex- 
ample, that  is  prominently  brought  into  view. 
Some  who  are  in  no  danger  of  falling  in  love 
with  their  neighbor's  sin,  may  be  chafed  by  it 
into  a  hatred  of  their  neighbor]. — Melanththcn 
(on  ver.  21): — God  has  given  to  men  authority 
because  He  would  have  men  hear  and  know  His 
law,  and  thereby  Himself,  and  also  for  this  rea- 
son, because  He  would  preserve  human  society 
from  dissolution  through  endless  disquiets  and 
controversies.  He  has,  however,  ordained  that 
we  hearken  to  human  governors  for  His  sake, 
and  th.at  we  must  know  that  He  punishes  the 
rebellious. — [Bp.  Sherlock: — The  only  lasting 
foundation  of  civil  obedience  is  the  fear  of  God; 
and  the  truest  interest  of  princes  is  to  maintain 
the  honor  of  religion,  by  which  they  secure  their 
own. — Arnot  ; — Take  away  godliness,  and  your 
loyalty  without  being  increased  in  aniounl.  is 
seriously  deteriorated  in  kind  ;  take  away  loy- 
alty, and  you  run  great  risk  of  spoiling  the 
purity  of  the  remanent  godliness.  In  the  Scrip- 
tures the  feebler  force  is  made  fast  to  the  stronger, 
and  .so  carried  through  in  trying  times.  Loyalty 
is  most  secure  where  it  has  godliness  to  lean 
upon]. — Geier  (on  ver.  22)  : — Certain  as  death 
in  itself  is,  although  we  cannot  know  the  lime 
aud  manner  of  it,  so  surely  does  God's  punish- 
ment follow  ungodliness  and  rebellion,  but  its 
time  and  form  remain  uncertain. 


Second  Supplement: 

Chap.  XXIV.  23-34. 

o)  Various  admonitions  to  good  conduct  toward  one's  neighbors. 

Vers.  23-29. 


23  These  also  are  from  wise  men. 

To  be  partial  in  judgment  is  not  good. 

24  He  that  saith  to  the  wicked,  "  thou  art  righteous," 
him  tlie  people  curse,  (and)  nations  execrate; 

25  but  to  them  that  rebuke  (iniquity)  it  is  well, 
and  upon  them  shall  come  a  rich  blessing. 

26  He  kisseth  the  lips 

who  giveth  a  right  answer. 

27  Set  in  order  thy  work  without, 

and  make  it  ready  for  thyself  in  the  field ; 
afterward  build  thine  house. 

28  Be  not  witness  against  thy  neighbor  without  cause ; 
and  wilt  thou  deceive  with  thy  lips? 

29  Say  not:  "As  he  hath  done  to  me  so  will  I  do  to  him: 
I  will  requite  the  man  according  to  his  work." 


CHAP.  XXIV.  23-54. 


211 


b)  Warning  against  indolence  and  its  evil  consequences. 
Vbbs.  30-34. 

30  By  the  field  of  a  slothful  man  I  passed  along, 

and  by  the  vineyard  of  a  man  void  of  understanding. 

31  And,  lo !  it  was  all  grown  over  with  thorns, 
briars  covered  the  face  thereof, 

and  its  stone  wall  was  broken  down. 

32  Then  I  looked  and  fixed  my  attention ; 
I  saw  and  took  (to  myself)  instruction. 

33  "  A  little  sleep,  a  little  slumber, 

a  little  folding  of  the  hands  to  sleep ; " — 

34  then  cometh  thy  poverty  apace, 
and  thy  want  a.s  an  armed  man ! 

GRAMMATICAL  AND   CETTICAL. 

Ver.  23.  73  is  equivalent  to  K7.  as  in  xxii.  29;  xxiii.  7,  etc. 

Ver.  27.  [The  Perf.  with  1  consfr.  n^33^  is  used,  as  this  tense  bo  constrned  not  unfrequently  is,  in  the  sense  of  an  Im- 

T         T 

perative :  and  afterward  thou   hast  huili,  rtc.:  predictions  and  i^jonctions  sometimes  talcinf;  this  way  of  expressing  an 
assurance  that  what  should  be  will  be.     See  BiiTr.  JJ977,  3  ;  aSl,  3:  Gbeen,  J '265,  (< ;  Hyi /a,l>,  Lehrb.  332,  b.—>i.] 

Ver.  28.  [A  Perf.  with  1  cnnsec.  to  express  what  oiigfit  to  be, — a  suggestion  rather  than  a  precept, — Bottoher's  Piens 
dcfctium.  §  981,  B. -y.J  n^plSni.     Because   the  interrogative  particle  occurs  only  in  this  instance  immediately  after   the 

T        .     ■   -;   - 

copula,  EWALD  proposes   to  change   the  form    to  riT^Sni,  "and  thou  wilt   open  wide,"  i.  e.  betray  (comp.  xx.  19),  {so 

T    ■     :    ■   ; 
Fuerst]  ;  HITZIG,  however,  into  ninSni.  "  and  thou  wilt  whisper,"  t.  e.  speak  with  subdued  voice  (from  a  form  nSH, 

to  be  explained  in  accordance  with  the  Arabic) ;  [so  BoTT.,  making  it  a  Hiph.  from  nflS   and  not  a  Piel  from  ni"13]. 

-  T  T   T 

Both  are  .alike  arbitrary  and  unnecessary.    [K.,  Bertheau,  S.  and  M.  take  our  author*8  view]. 

Ver.  31.  [^D^,  a  Pual  with  Eamets  Hhatuph;  see  Qreen,  g  9  ,a;  0^7^71  one  of  two  examples  in  which  ^  in  the 
T  ■  *..  -: 

ultima  gives  place  in  forming  the  plural  to  -  with  a  doubled  vowel.    Green,  291,  c. — A.] 


EXEGETICAL. 

1.  Vers.  23-25.  Warning  .against  a  p.trtial  ad- 
ministration of  justice  — These  also  are  from 
^ise  men.     According  to  the  LXX,  Vulg.,  Mi- 

CHAELI9,  Umbeeit,  Elster,  etc.,  tlie  D"D3n7 
should  be  understood  "  for  the  wise."  [So  the 
E.  v.,  which  is  followed  by  Holden].  In  oppo- 
sition lo  this  we  have  not  merely  the  usual  mean- 
ing of  the  preposition  in  superscriptions,  hut 
over  and  above  this  we  have  the  "also,"  which 
refers  back  to  the  next  preceding  collection  of 
proverbs,  whose  originating  with  wise  men  was 
expressly  emphasized,  chap,  xxii  17. — To  be 
partial  in  judgment  is  not  good  :  strictly  : 
to  distinguish  persons  in  ju'lgnient  is  not  good. 
This  short  proverb,  forming  only  a  single  clause, 
is  plainly  nothing  but  a  pieliniinary  observation 
or  introduction  to  the  two  following  verses,  which 
treat  more  fully  of  partiality  in  dispensing  jus- 
tice. Compare,  furthermore,  the  quite  similar, 
and  almost  literally  identical  sentences,  xviii.  5 
and  xxviii.  21. 

Ver.  24.  He  that  saith  to  the  ^wicked, 
"  Thou  art  righteous."  Comp.  chap.  xvii.  lo  : 
"  He  that  justitieth  the  wicked."  To  the  threat- 
ening intimation  of  God's  displeasure  there 
given,  there  corresponds  here  the  threat  of  a 
condition  in  which  one  is  hated  and  cursed  on 
the  part  of  the  nations  (comp.  xi.  26  ;  xxii.  14); 
for  to  turn  justice  into  injustice  by  partiality  in 
judgment  impairs  the  well-being  of  entire  nations 
and  stAteg. 


Ver.  2.5.  But  to  them  that  rebuke  (ini- 
quity) it  is  w^ell ;  i.  c.  upright  judges  who  pun- 
ish evil-doers  according  to  their  desert  (not 
merely  with  words  but  also  with  stringent  disci- 
plinary enactments),  instead  of  the  cnrse  of 
men,  obtain  as  a  reward  nothing  but  blessing 
and  welfare  from  God. 

2.  Vera.  26-29.  Four  additional  admonitions 
to  righteous  conduct  toward  one's  neighbors. — 
He  kissetb  the  lips  that  giveth  a  right  an- 
swer;/. €.  faithful  aud  truthful  answers,  espe- 
cially before  a  court  of  justice,  affect  one  as 
favorably  as  the  most  agreeable  caress,  or  a 
sweet  kiss  on  the  lips.  The  mention  of  the  "  lips  " 
is  to  be  explained  simply  by  the  remembrance  of 
the  question  to  which  the  upright  and  truthful 
answer  corresponds.  The  author  of  the  proverb 
passes  wholly  by  the  f.act  that  hearing  is  the  ap- 
propriate organ  for  the  reception  of  the  answer. 
Therefore  HiTzic.'s  conception  of  the  first  clause, 
which  differs  from  the  common  one:  "He  com- 
mends (ingratiates)  himself  with  the  lips  who," 
etc.,  is  plainly  unnecessary.  [Bertheac,  Kamph., 
De  W.,  N.,  etc.,  agree  in  our  author's  construc- 
tion.and  conception:  while  the  E.  V.,  Muffet,  H., 
S.,  M  ,  etc.,  understand  the  allusion  to  be  to  tri- 
butes of  love  and  honor  paid  to  him  who  answers 
rightly:  "Every  man  (or,  the  people)  shall  kiss 
his  lips."  .According  to  this  view  the  people's 
curse  (in  ver.  24)  is  contrasted  with  their  respect- 
ful and  loving  s.alutation  ;  according  to  the  other, 
which  is  grammatically  simpler  and  probably  to 
be  preferred,  the  offence  given  by  the  p.artial  or 
partisan  judge  is  contrasted  with  the  cheering. 
soothing  power  of  liim  who  iiu.swers  rightly. — A.  j 


2!2 


THE  PROVERBS  OF  SOLOMON. 


Ver.  27.  Set  in  order  thy  vroth  'without ; 

I.  e.  take  care,  by  the  profitable  and  diligent 
prosecution  of  your  labors  in  tbe  field,  first  of  all 
for  the  needful  and  reliable  support  of  your  ex- 
istence; then  you  may  go  on  to  the  building  up 
of  your  establishment.  The  "  house  "  in  clause 
c,  is  thus  doubtless  equivalent  to  "  family,  do- 
mestic establishment,"  as  in  Ruth  iv.  11  ;  comp. 
above,  Prov.  xiv.  1.  The  literal  rendering  given 
by  HiTziQ  and  others  to  this  phrase,  "build  thy 
house,"  seems  leas  appropriate,  although  Bibli- 
cal parallels  might  be  adduced  for  this  also,  e.  g. 
the  passage  Luke  xv.  28,  which  in  its  moral 
bearing  is  certainly  kindred. 

Ver  28.  Be  not  -witness  against  thy 
neighbor  without  cause.  "Without  cause," 
«'.  «.  witlioat  an  actual  reason,  without  necessity; 
comp  xxiii.  29;  xxvi.  2;  John  xv.  25,  etc.  It  is 
not  so  much  a  false  witness  that  is  meant,  as  one 
not  called  for,  one  who  is  incited  to  say  injurious 
things  by  nothing  beyond  his  own  animosity. — 
And  Twilt  thou  deceive  with  thy  lips? 
See  Critic.il  notes  for  various  constructions  of 
the  verb.  With  regard  to  the  expression  "  de- 
ceive with  thy  lips,"  comp.  Ps.  Ixxviii.  36  ;  "  and 
they  did  riatter  him  with  their  mouth." 

Ver.  2f).  Say  not,  "As  he  hath  done  to 
me  so  will  I  do  to  him."  We  can  hardly 
find  here  (with  Hitzig,  who  follows  several  of 
the  earlier  expositors)  a  special  connection  be- 
tween this  verse  and  the  preceding,  as  though 
the  man  who  had  been  wronged  by  the  ofiicious 
witness  were  here  introduced  as  speaking, 
and  a  warning  were  given  him  against  allowing 
free  course  to  his  revenge.  Comp.  rather  the 
similar  thought  in  chap.  xx.  22,  which  like  this 
stands  quite  isolated. 

3.  Vers.  30-34.  The  vineyard  of  the  slothful:  a 
narrative  in  form  closely  resembling  the  parable. 
Comp.  Isa.  V.  1  sq.,  as  well  as  the  passages  which 
correspond  still  more  closely  with  the  form  of 
this  narration.  Job  v.  3  sq.  ;  Ps.  xxxvii.  35  sq. 
— By  the  field  of  a  slothful  man  I  passed 
along.  The  figure  of  the  field  is  in  tlie  sequel 
entirely  dropped,  from  a  preference  for  the 
closely  related  one  of  the  vineyard.  The  "man 
void  of  understanding  "  in  clause  A,  is  naturally 
another  sluggard,  one  who  is  indolent  from  lack 
of  understanding. 

Ver.  31.  And  lo !  it  was  all  grown  over 
with  thorns  [lit.,  "  it  came  up  all  of  it 
thorns"]  (comp.  the  same  word  in  Isa.  xxxiv. 
13,  which  is  there  also  translated  in  the  Vulg. 
by  the   term  uriicie),  brambles  covered  the 

face  thereof  (D'S'in,  lit.,  "what  one  may  not 
touch,  things  not  to'  be  approached"  [Fuerst, 
"stinging,  burning  things,"  nettles,  e.  ^.],  is  an 
accusative  subordinate  to  the  verb  in  the  Pual), 
and  its  stone  wall  (lit.,  "its  wall  of  stones") 
v^as  broken  dowrn.  All  these  features  are 
found  also  in  the  parable  of  the  vineyard  in 
Isaiah,  which  has  been  already  cited,  Isa.  v.  5,  6; 
comp.  likewise  Ps.  Ixxx.  13,  14.  [Travellers  like 
Hackett  [IllustTations  of  Scripture)  call  attention 
to  the  minute  accuracy  of  the  description  as  illus- 
trated by  the  fact,  that  in  the  richer  soils  of  Pa- 
lestine it  is  thorny  shrubs,  of  which  twenty-two 
kinds  are  enumerated,  that  are  specially  quick  to 
spring  up  and  overspread  a  neglected  field  — .\.] 


Ver.  32.  Then  I  looked.  Hitzio  proposes 
to  read  nmS1  instead  of  HinX!  (comp.  2  Sam. 
iv.  10) :  "and  I  stopped"  (from  the  intransitive 
verb  inx,  sistere,  to  stand  still).  But  the  ordi- 
nary reading  is  abundantly  confirmed  by  th« 
parallel  in  clause  b.  [Kamph.  culls  attention  to 
the  introduction  of  the  pronoun,  as  an  element 
in  the  graphic  fullness  of  the  poet's  description 
of  his  meditation. — A.] — I  saw  and  took  (to 
myself)  instruction,  lit.,  "a  correction  or  re- 
proof." What  was  contained  in  this  admonition 
is  expressed  in  what  follows. 

With  vers.  33,  34  comp.  the  almost  literally 
identical  verses  10  and  11  of  chap,  vi.,  and  the 
Exeg.  notes  there  (p.  84),  where  the  meaning  of 
the  divergent  reading  was  also  discussed. — And 
thy  -want:  lit.,  "and  thy  wants,"  i.  e.  thy  de- 
ficits, thy  pecuniary  embarrassments,  on  account 
of  which  now  one  thing  and  then  another  fails. 

DOCTRINAL,   ETHICAL,    HOMILETIC  AND 
PRACTICAL. 

Righteous  treatment  of  one's  neighbor,  and  a 
prudent  active  industry  in  the  discharge  of  duties 
to  ourselves,  are  the  two  points  to  which  the  ad- 
monitory import  of  this  section  may  be  reduced, 
and  in  a  way  quite  exhaustive.  For  as  vers. 
23-29,  all  of  them  with  the  sole  exception  of  ver. 
28  admonish  to  a  strictly  just  and  honorable 
bearing  in  intercourse  with  others,  so  not  merely 
tliat  28th  verse,  but  also  the  parabolic  narrative 
in  vers.  30-34,  relates  to  the  vice  of  sloth  and  an 
indolent  carelessness  in  the  performance  of  the 
domestic  duties  of  one's  calling.  The  general 
substance  of  this  short  section  therefore  bears  a 
resemblance,  at  least  partial,  to  that  of  the  6th 
chapter  (which  is  indeed  much  richer  in  its  full- 
ness). In  attempting  to  obtain  from  it  a  central 
idea  for  homiletic  use,  we  should  be  obliged  to 
proceed  as  we  did  in  that  instance  (comp.,  above, 
p.  87).  [With  reference  to  ver.  29  in  particular 
(comp.  what  is  said  above  on  vers.  11,  12),  Dr. 
Chalmers  says :  It  is  pleasant  to  observe  the 
outgoing  of  the  earlier  morality  towards  the 
later  and  more  advanced— of  that  in  the  Old  to- 
wards that  in  the  New  Testament. — A.]  There- 
fore as  a  homily  on  the  whole:  Neither  injustice 
nor  faithlessness  toward  one's  neighbor,  nor 
want  of  fidelity  in  the  fulfilment  of  one's  own 
domestic  duties,  brings  a  blessing. — Or,  Honor- 
able conduct  in  relation  to  others  is  possible  only 
on  the  basis  of  the  industrious  and  conscientious 
performance  of  the  duties  of  one's  own  calling. 

Vers.  23-25.  Starke:  Xn  unjust  judge  loads 
himself  with  sighs  which  God  also  hears;  a 
righteous  judge,  on  the  contrary,  will  surely 
enjoy  at  the  same  time  the  blessing  and  the  in- 
tercession of  the  pious. — Wohlfaeth  :  The  bless- 
ing of  a  wise  severity  in  the  State  (in  the  ad- 
ministration of  the  laws). 

Vers.  26-29.  Geier  (on  ver.  26):  If  thou 
meanest  to  deal  fairly  with  thine  own  soul,  then 
rejoice  heartily  in  good  counsel  given  from  the 
word  of  God  ;  though  it  be  disagreeable  to  the 
flesh,  yet  it  is  like  a  precious  balsam  (Ps.  cxli. 
5) — Starke  (on  ver.  27):  He  who  with  all  his 
carefulness  in  attention  to  his  occupation  yet 
forgets  the  one  thing  needful,  builds   his  house 


CHAP.  XXV.  1-28. 


213 


on  th«  sand,  because  in  the  midst  of  all  outward 
prosperity  he  still  sutlers  injury  in  his  soul. — 
(On  ver.  29)  :  If  thou  wouldst  be  really  like 
God  as  His  child,  then  follow  Him  in  compassion 
and  leave  the  right  of  vengeance  to  Him  alone : 
Lev.  six.  18;  Rom.  xii.  17  sq. 

Vers.  30-34.  Starke:  Indolence  is  extremely 
injurious  to  the  Christian  life.  If  one  does  not 
do  good  with  earnestness  and  diligence,  evil 
surely  gains  more  and  more  the  ascendency,  and 
in  all  conditions,  in  Churcli  and  State  and  in 
domestic  life,  want  and  labor  are  multiplied  as 
the  result  of  neglect  of  official  duty  on  the  part 
of  the  servants  and  stewards  instituted  by  God. 


— WoHLFABTH  (oH  ver.  32):  To  become  wise  on 
the  follies  of  others  is  in  fact  an  excellent  pru- 
dence.— [.\r.\ot:  Even  the  sluggard's  garden 
brought  forth  fruit — but  not  for  the  sluggard's 
benetit.  The  diligent  man  reaped  and  carried 
oil*  the  only  liarvest  that  it  bore — a  warning. — 
J.  Foster;  Lecture  on  Practical  Views  of  Human 
Life.  Let  it  never  be  forgotten  in  any  part  of 
the  process  that  the  efficacy  of  the  instruction 
must  be  from  the  Supreme  Teacher;  without 
Him,  the  attraction  and  assimilation  of  the  evil 
would,  after  all,  be  mightier  than  its  warning 
and  repelling  force]. 


IV.   LATER  COLLECTION  BY  THE  MEN  OF  HEZEKIAH. 

Tme  ^7isdom  proclaimed  as  the  chief  good  to  kings  and  their  snbjects. 

Chaps.  XXV.— XXIX. 


SCPERSCEIPTION  :    Chap.  XXV.  1. 

1  These  also  are  proverbs  of  Solomon 

which  men  of  Hezekiah,  the  king  of  Judah,  collected. 

1.  Admonition  to  the  fear  of  God  and  righteousness,  addressed  to  kings  and  subjectg. 

Chap.  XXV.  2-28 

2  It  is  the  glory  of  God  to  conceal  a  thing; 
but  the  glory  of  kings  to  search  out  a  matter. 

3  The  heavens  for  height,  and  the  earth  for  depth, 
and  the  heart  of  kings  (are)  unsearchable. 

4  Take  away  the  dross  from  silver, 

and  there  cometh  forth  a  vessel  for  the  refiner ; 

5  take  away  the  wicked  from  before  the  king, 

and  his  throne  shall  be  established  in  righteousness. 

6  Display  not  thyself  in  the  presence  of  the  king, 
and  stand  not  in  the  place  of  the  great ; 

7  for  it  is  better  that  it  be  said  to  thee,  '  Come  up  hither," 
than  that  they  humble  thee  because  of  the  king, 
whom  thine  eyes  have  seen. 

8  Go  not  forth  hastily  to  strive, 

lest  (it  be  said  to  thee) :  "  What  wilt  thou  do  in  the  end, 
when  thy  neighbor  hath  put  thee  to  shame?" 

9  Debate  thy  cause  with  thy  neighbor, 
but  disclose  not  the  secret  of  another; 

]  0  lest  he  that  heareth  it  upbraid  thee, 
and  thine  infamy  turn  not  away. 

1 1  (Like)  apples  of  gold  in  framework  of  silver 
is  a  word  fitly  spoken. 

1 2  (As)  a  gold  ring  and  an  ornament  of  fine  gold 
is  a  wise  reprover  to  an  ear  that  heareth. 


214  THE  PROVERBS  OF  SOLOMON. 

13  As  the  coolness  of  snow  on  a  harvest  day 

is  a  faithful  messenger  to  them  that  send  him ; 
he  refresheth  the  soul  of  his  master. 

14  Clouds  and  wind  and  no  rain — 

(so  is)  a  man  who  boasteth  of  a  false  gift.. 

15  By  forbearance  is  a  prince  persuaded, 
and  a  gentle  tongue  breaketh  the  bone. 

16  Hast  thou  found  honey — eat  to  thy  satisfaction, 
lest  thou  be  surfeited  with  it  and  vomit  it. 

17  Withhold  thy  foot  from  thy  neighbor's  house, 
lest  he  be  weary  of  thee  and  hate  thee. 

18  A  maul,  and  a  sword,  and  a  sharp  arrow 

is  the  man  that  speaketh  as  a  false  witness  against  his  neighbor. 

19  (Like)  a  broken  tooth  and  an  unsteady  foot 

is  confidence  in  an  unfaithful  man  in  the  day  of  need. 

20  (As)  he  that  layeth  aside  clothing  in  a  cold  day — (as)  vinegar  on  nitre — 
is  he  that  singeth  songs  with  a  heavy  heart. 

21  If  thine  enemy  hunger,  give  him  bread  to  eat, 
and  if  he  thirst,  give  him  water  to  drink  : 

22  for  (so)  dost  thou  heap  burning  coals  on  his  head ; 
and  Jehovah  will  reward  thee. 

23  North  wind  produceth  rain, 

so  doth  the  slanderous  tongue  a  troubled  face. 

24  It  is  better  to  dwell  in  a  corner  of  the  house  top, 
than  with  a  quarrelsome  woman  in  a  wide  house. 

25  As  cold  water  to  a  thirsty  soul, 

so  is  good  news  from  a  far  country. 

26  (Like)  a  troubled  fountain  and  a  ruined  spring 

is  the  righteous  man  who  wavereth  before  the  wicked. 

27  To  eat  much  honey  is  not  good, 

and  to  search  out  the  difficult  bringeth  difGculty. 

28  (As)  a  city  broken  through,  without  walls, 

is  the  man  who  hath  no  mastery  over  his  own  spirit. 

GRAMMATICAL   AND   CRITICAL. 

[In  the  HecHon  of  the  Book  of  Proverbs  including  chaps,  xxv. — xxix.  peculiar  idioms  are  more  numerous,  peculiaritiei 
in  radical  forms  and  in  infleclions,  some  of  them  comiiioD  to  this  section  wiih  someothers  in  the  Old  Testament,  others  of 
an  Aramaic  type.  These  have  usually  been  regarded  (if  explained  at  all)  as  resulting  from  the  more  miscellaneous  charac- 
ter of  this  portion  of  the  collection.  BoTT.  finds  here  provincialisms  characteristic  of  Ephraim,  belonging  more  naturally 
to  the  section  of  tlie  c.untry  most  in  contact  with  Syria,  'the  corri^ctness  of  this  view  needs  to  he  established  by  close 
iuvestigalion.     For  the  enumeraliou  of  particulars  see  Bottcuer's  Aus/uhrliches  Lehrbuch,  ^§  29,  34,  3o. — A.J 

Ter.  4. — The  Infin.abs.  I'JH  [old  root  71^1.  see  also  Geeen,  §172,  2,  for  the  peculiar  form]  is  in  both  cases,  in  vera.  4  and 

T 

5,  to  be  regarded  as  Tmiierative  (so  all  the  ancient  versions,  and  a'so  Umrreit,  Ewald,  Elster),  and  not  as  in  the  first  in- 
stance a  substitute  for  the  Indic.  Imperf.  flllTZ.G,  Berthkau),  or  as  sUmiing  in  both  cases  for  the  gerund  (.-o  Stier:  is  lo 
he,  should  be  taken  away,  etc.).  [In  ver.  4  this  virtual  Iinper.  is  followed  by  a  consex.  Imprrf.^  in  ver.  5  by  a  ctmstc.  Jus- 
sive: "let  his  throne  bo  established,"  tic.    BiiTT.,  ?9S0,  B,  and  n.  10— A.] 

Ver.  7. — ["lOX,  an  impersonal  use  of  the  Kal.  Inf  constr.,  "good  is  tbe  saying;"  the  rendering  is  often  appropriately 
T  -: 
passive, — so  here  "  that  it  be  said  to  thee."    Here  and  in  ver.  27  the  lufin.  has  a  miac.  predicate ;  in  ver.  24  the  fem.  Infiu. 
T\2V}  takes  the  same.     BoTT.,  J  9911,  1,  a,  and  3  3  —A.] 

Ver.  9.— [Sjf.  a  Piel  Imperf.  apocopate  with  lengthened  Towel.    See  0  reek,  J 174,  4;  Noedh.,84o1;  Bott,  J 1085,  .4  , 

rfc— A.] 

Ver.  11. — [IS"!,  either  a  Kal  Pass  Partic,  written  defectively, — or  a  Hoph.  Partic.  deprived  of  its  initial  D,  which  is 

'..  T 

no  UDCommon  loss :  the  form  would  then  be  131 ;  see  Bott.,  g  994,  5,  6, 10.— VJ3X.  regarded  by  Bott.  as  well  ae  by  Z.  and 

T  "..  T  :  T 

others  as  derived  from  T3i4,  wheel,  the  form  is  dual,  the  plural  form  with  the  same  suffix  being  V33S  ;  the  meaning  will 

It  t  - 

then  be  "on  its  fpair  of)  wheels,"  readily,  aptly.  See  BorT.,  JJ678,  .3,/.;  6S,i,  42,  and  n.  4.  Fuerst  gives  the  preference  to 
another  met^ning  supported  from  the  Arabic  and  the  Talm.,  *'nach  seinen  Arten,"  according  to  its  various  uses  and  appli- 
cation8=fitIy. — A.] 

Ver.  16.— [inxpn,  »  Pert  Hiph.  with  peculiarities  in  the  vocalization  and  the  suffix.    BoTT.,  §J1158,  2;  1188,33. 

-A.l 

Ver.  17.— ip71,  Imper.  Hiph.  from  1p'  (Is.  xiii.  12  ;  1  Sam.  iii.  1). 

Vera.  19  — nj^l,  Partic.  fem.  Kal  from  J>^1=VV1.     [Explained  by  Oesen.  as  an  Infln.  fem.  used  substantively,  but 

by  FUBB8T,  BoTT.,  e/c,  as  by  our  author, — a  fem.  part,  passing  into  an  adjective  use.]    Instead  of  J11),*^0,  wavering,  uo- 

V  T 

Steady,  is  either  to  be  read  JIIJ^ID  (Part.  Kal  from  1J70),  or  the  form  is  with  K.  Kimcbi,  Bertueiu,  Elster,  etc.,  to  be  re- 


CHAP.  XXV.  1-28. 


21S 


^: 


;arded  as  a  Pual  part,  with  the  omission  of  the  performativo  O  (comp.  Is.  liv.  11.  etc.);  comp.  Ewald,  Lehrb.,  169  d. 
VvERST  auppoits  ttie  latter  explanatioD  ;  Gk8EN  ,  Lex.  and  Lt/ir^eO.,  BoTT.,  Green  (?)  and  others  adopt  the  author's  view. 
'ee  eap.  Bott.,  gg  492,  ij  aud  u.  -;  1063,  6'aud  n.  4. — A.J 

Vor.  20.— rn>?D  is  usually  taken  us  a  Uiph.  Pait.  from  m^',  "  he  who  takelh  ofl'  clothiug,"  ete.    1'uekst  suggests  the 

eonstruing  and  rendering  of  it  as  a  noun,  with  the  meaning  Fracht,  splendor;  Bott.  strenuously  maintains  that  it  can  be 
nothing  eise.    L<hr  .,  11.,  p.  377,  u.  1,  and  references  there  given. — A.]. 


EXEGETICAL. 

1.  Vers.  1.  The  Superscription — plainly  belong- 
ing to  the  whole  subsequent  collection  as  far  as  the 
end  of  chap,  xxix.,  and  not  merely  to  some  such 
portion  as  xxv.  2 — xxvii.  27,  as  HiTZio  suggests; 
for  (here  is  in  chap,  xxviii.  1  no  new  superacriptiou, 
and  the  assumption  that  in  chap,  xxviii.  17  sq.  the 
cantial  main  division  of  the  entire  Book  of  Pro- 
verbs (xii. — xxii.  16)  is  continued,  while  xxviii. 
1-16  is  a  fragment  from  a  later  hand,  lacks 
.■ill  real  support.  Comp.  remarks  above  on  ctiap. 
xxii.  1. — 'These  also  are  proverbs  of  Solo- 
mon— whether  precisely  in  the  strictest  sense, 
IT  in  the  broader  one  of  an  authorship  that  is 
Solomon  s  only  indirectly,  on  this  point  the  ex- 
prer^sion  gives  us  no  definite  knowledge.  Pro- 
verbs of  Solomon  in  the  broader  sense  may  very 
properly  be  included  under  the  phrase. — Which 
have  been  collected. — la  regard  to  the  mean- 
ing of  this  verb  see  what  is  already  said  in  the 
Introd.,  ^  12  (pp.  20).  The  meaning  "remove" 
(from  the  original  place),  "transfer,  transplant, 
compile  "  is  certainly  lexically  established,  and 
is  to  be  preferred  without  qualification  to  the  ex- 
planations which  differ  from  it;  to  "  append  "  or 
•■  arrange  "  (oro'me  disponere),  or  to  "  preserve  " 
{durare  facere,  conservare).  Whether  as  the  source 
from  which  the  transfer  or  compilation  of  the 
following  proverbs  was  made,  we  are  to  think 
simply  of  one  book  or  of  several  books,  so  that 
the  transfer  would  be  the  purely  literary  labor  of 
excerpting,  a  transcribing,  or  collecting  by  copy- 
ing (comp.  the  af  i^sypatliavTO  of  the  LXX) ;  or 
whether  we  have  to  consider  as  the  source  simply 
the  oral  transmission  of  ancient  proverbs  of  wise 
men  by  the  mouth  of  the  people  (HiTzio),  must 
remain  doubtful.  It  is  perhaps  most  probable, 
that  both  the  written  and  the  oral  tradition  were 
alike  sifted  for  the  objects  of  the  collection. — By 
the  men  of  Hezekiah. — Possibly  a  learned 
commission  created  by  this  king  for  the  purpose 
of  this  work  of  compilalion,  consisting  of  the  most 
noted  "wise  men"  of  his  time.  Comp.  Introd., 
J  :•!,  and  ^12,  as  cited  above.  [Fuerst,  in  his 
Kanon  des  Allen  Tealamenls,  cites  the  Jewish  tra- 
dition as  holding  a  different  view  in  several  of 
these  particulars.  In  regard  to  original  author- 
ship, the  title  is  not  interpreted  as  even  claiming 
all  for  Solomon,  though  his  is  the  chief  and  rep- 
resentative name  ;  it  is  rather  the  aim  and  effect 
(if  the  collection  that  is  emphasized.  Tradition, 
moreover,  interprets  the  "  these  also  "  as  sliowing 
that  the  preceding  sections  were  likewise  collected 
by  the  me.i  of  Hezekiah,  the  verb  IpTlJ^H  in  (he 
8uper.scription  to  (his  fourth  collection  meaning 
"continued."  "The  men  of  Hezekiah"  further- 
more are  represented  as  not  simply  literati  and 
poets  of  the  king's  court  temporarily  associated, 
and  engaged  in  a  specific  work,  but  a  "college" 
existing  for  similar  purposes  two  hundred  and 
eighty   years,  seven    full   generations.     For  de- 


tails and  references  see  Fuekst's  Kanon,  pp.  7.3- 
80.— A.] 

2.  Vers.  2-5.  Of  kings,  their  necessary  attri- 
butes and  duties. — It  is  the  glory  of  God  to 
conceal  a  thing — ei;:.,  so  far  forth  as  He,  the 
"God  that  hideth  Himself"  (Is.  xlv.  15),  is  in- 
comprehensible in  His  being,  aud  "unsearchable 
in  His  judgments  "  (Rom.  xi.  33),  so  that  accord- 
ingly all  His  action  is  a  working  out  from  the 
unknown,  the  hidden,  a  sudden  revealing  of  hid- 
den marvels  (the  "secret  things"  of  Deut.  xxix. 
29).  ["David  says,  'The  heavens  declare  the 
glory  of  God,'  and  Solomon  adds,  that  God's  glory 
is  seen  not  only  in  what  He  reveals,  but  what  He 
conceals — a  profound  observation,  which  is  the 
best  answer  to  many  Scriptural  objections  to  Di- 
vine Revelation,  as  has  been  shown  by  Bp.  But- 
ler in  his  Analogy."  Wordsw.,  in  loc.]. — On  the 
coutr.iry,  it  is  the  glory  of  kings  to  search 
out  a  matter,  rightly  to  discern  and  to  make 
clear  debatable  points  in  jurisprudence,  and  in 
general,  on  the  ground  of  careful  inquiry,  inves- 
tigation and  consultation,  to  issue  commands  and 
to  shape  political  ordinances.  Comp.  what  Gothe 
once  said  {Sammtl.  Wcrlce,  Bd.  XLV.,  p.  41)  :  "  It 
is  the  business  of  the  world-spirit  to  preserve 
mysteries  before,  yea,  often  aft.r  ihc  deed;  the 
poet's  impulse  is  to  disclose  (he  iiiy.-tery  ;"  and 
also  Luther's  marginal  comment  on  our  pas- 
sage (see,  below,  the  Homilutical  noles). — 
im  is  moreover  in  both  instances  lo  be  rendered 

TT 

by  "thing,  matter,"  and  not  by  "word" 
(Vulg.,  CoccEius,  Umbreit,  etc  );  for  in  clause  6 
in  particular  this  latter  meaning  seenis  wholly 
inapposite. 

Ver.  3.  The  heavens  for  height,  the  earth 
for  depth,  and  the  heart  of  kings  (are)  un- 


searchable.— 'Ipn 


"no  searching  out,"  is 
plainly  the  predicate  of  the  subjects  in  clause  a 
also,  so  that  the  entire  verse  forms  but  one  pro- 
position. And  this  is  not  a  possible  admonition 
to  kings  (not  to  suffer  themselves  to  be  searched 
out,  but  to  preserve  their  secrets  faithfully),  as 
Umureit,  Van  Ess,  De  W.,  etc.,  think,  but  a 
simple  didactic  proposition,  to  bring  out  the  fact, 
that  while  the  heart  of  m.in  is  in  general  deep 
and  difficult  to  fathom  (Jer.  xvii.  9;  Ps.  Ixiv.  7), 
that  of  kings  is  peculiarly  inaccessible  and  shut 
up  within  itself,  much  as  m.ay  be  depending  on 
its  decisions.  [While,  then,  according  to  ver.  2, 
"  it  is  a  king's  glory  to  get  all  the  light  he  can  " 
(Stuart),  it  is  his  glory,  and  often  an  absolute 
condition  of  his  prosperity  and  that  of  his  king- 
dom, that  he  be  able  to  keep  his  own  counsel, — 
that  of  his  heart  there  be  "no  searching  out." 
-A.] 

Vers.  4,  5.  Take  away  the  dross  from  sil- 
ver.— The  -'dross,"  whose  removal  empowers  the 
"refiner"  or  goldsmith  to  prepare  a  vase  of  no- 
ble metals,  corresponds  here,  as  in  Jeremiah  vi. 
'29,  to  the  wieked  or  ungodly  men  wlio  arc  to  be 
piir;ied  out  of  a  political  commonwealth. — Take 
away  the  wicked  from  before  the  king-^ 


216 


THE  PROVERBS  OF  SOLOMON. 


I.  e.,  before  the  court  or  by  virtue  of  the  king's 
judicial  decision.  The  wicked  is  probably  not 
to  be  designated  as  a  "  servant  of  the  king"  by 
the  phrase  "before  the  king"  (contrary  to  the 
view  of  Ew.iLD  and  Bektheau  [Kamph.,  Doder- 
lEiN,  H.,  f<c.]).— With  5,  b,  comp.  xvi.  12; 
xxix.  14. 

3.  Vers.  6,  7.  Warning  against  arrogance  in 
intercourse  with  kings  and  their  nobles. — Dis- 
play not  thyself  in  the  presence  of  the 
king; — lit.,  ••bring  not  thy  glory  to  view,  make 
not  thyself  glorious  "  (Stiek). — With  the  phrase 
"great  men"  in  clause  b  comp.  xviii.  6  ;  2  Sam. 
iii.  38  ;  2  Kings  x.  6,  e(c.— With  ver.  7  compare 
in  general  Luke  xiv.  8-11,  as  well  as  the  Arabic 
proverb  (Meidani,  p.  72),  "Sit  not  in  a  place 
from  which  one  may  bid  thee  rise  up." — Than 
that  they  humble  thee  (thy  humbling) 
before  the  king. — Z.  renders  "  because  of  a 
prince,"  and  goes  on  to  say:  "Usually,  "before 
a  prince,  in  his  presence.'  But  then  we  should 
have  expected  rather  the  plural,  '  before,  in  the 

presence  of  princes  and  nobles.'  'JS?  seems  to 
require  to  be  employed  here  rather  in  the  sense 
of  'because  of,  in  relation  to'  (comp.  2  Sam.  iii. 
31);  and  the  following  •whom  thine  eyes  have 
Been  '  seems  to  suggei-t  the  criminality,  bj'  no 
means  ignorant,  of  the  dishonor  put  on  the  dig- 
nity of  the  prince  (thus  Hitzig  correctly  ex- 
plains)." [We  cannot  gee  the  fitness  of  this  de- 
parture from  universal  usage  in  regard  to  'J37> 
which  occurs  hundreds  of  times  in  the  0.  T.  with 
various  modifications  of  the  meaning  "  before," 
but  has  not  in  one  conceded  instance  the  meaning 
"  on  account  of."  It  has  been  used  twice  just 
before  with  its  ordinary  meaning,  and  before  the 
end  of  the  chapter  occurs  again  with  the  same 
meaning.  There  is  room  for  difference  of  opinion 
as  to  the  person  before  whom  the  liumiliation  is  to 
be, — whether  it  be  the  king  himself,  or  some 
prince  or  noble  of  his  court,  but  there  can  be 
none  as  to  the  preposition  required  to  express  the 
idea.  It  is  probably  best  to  regard  the  king,  wiio 
is  chiefly  affronted  by  such  arrogance,  as  de- 
scribed liere,  not  by  his  specific  and  official  title, 
but  as  the  ezalled  one  who  was  to  see  and  be  seen, 
and  before  whom  the  humiliation  is  most  crush- 
ing.—.\.] 

4.  Vers.  8-10.  Warning  against  contentious- 
ness and  loquacity. — Go  not  forth  hastily  to 
strive ; — i.  c,  do  not  begin  controversies  with  un- 
due haste  (Luther:  rush  not  forth  snon  to  quar- 
rel).— Lest  (it  be  snid  to  thee)  " 'What 'wilt 
thou  do  in  the  end,"  etc. — Lit.,  "at  the  end 
thereof,  at  its  (the  strife's)  end,"  at  the  time, 
therefore,  when  the  evil  results  of  the  contention 
have  shown  themselves.  It  is  so  natural  to  sup- 
ply a  verb  of  saying  with  the  "lest"  before 
"  What  wilt  thou  do?"  that  we  may  without  hesi- 
tation have  recourse  to  this  expedient  for  filling 
out  the  form  of  expression,  which  certainly  is 
perplexingly  concise  and  elliptical  (comp.  Um- 
BKEiT,  Elsteb,  Stier  [Kamph.,  H.,N.,  M.],  etc., 
and  even  a  commentator  as  early  as  Jarchi,  on 
this  passage).  At  all  events  this  solution  is  bet- 
ter than  that  devised  by  Ewald  and  Bektheau 
[De  W.,  S.],  who  take  the  "what"  in  the  sense 
of  "  what  evil,  what  terrible  thing"   ("lest  dis- 


gracefully treated  by  thine  opponent  and  excited 
to  wrath,  thou  do  some  fearful  thing!") 

Ver.  9.  Debate  thy  cause  (strive  thy  strife) 
vyith  thy  neighbor,  tic. — If  the  contest  has  be- 
come really  inevitable,  if  it  has  come  to  process 
of  law,  then  press  thy  cause  with  energy,  but  ho- 
norably, with  the  avoidance  of  all  unworthy  or 
low  means, — and  especially  in  such  a  way  that 
thou  do  not  by  any  possibility  with  a  malicious 
wickedness  betray  secrets  of  thine  opponent  that 
may  have  been  earlier  entrusted  to  thee. 

Ver.  HI.  Lest  he  that  heareth  it  upbraid 
thee. — The  '•hearer"  does  not  denote  possibly 
the  injured  friend  (LXX,  Schultess  [Wokdsw.], 
etc.) — which  would  be  intolerably  flat  and  tauto- 
logical, but  very  indefinitely,  anj;  one  who  ob- 
tains knowledge  of  that  dishonorable  and  treach- 
erous conduct.  The  Piel  ^D^  is  used  here  only 
in  the  sense  of  "curse,  despise;"  comp.  the  cor- 
responding noun  "reproach"  in  chap.  xiv.  34. — 
And  thine  evil  name  turn  not  a-way. — die 
not  out  again,  depart  not  from  thee.  Comp.  the 
use  of  2\'0  of  wrath  that  is  allayed  or  quieted  ; 
Gen.  xxvii.  44,  45,  and  frequently. 

5.  Vers.  11-15.  Five  symmetrically  con- 
structed and  concise  comparisons,  in  praise  of 
wisdom  in  speech,  of  fidelity,  liberality  and 
gentleness. — Ver.  11.  Apples  of  gold  in 
frame'work  of  silver.  n'3B'5  which  occurred 
in  chap,  xviii.  11,  in  the  sense  of  "  imagination, 
conceit,"  is  unquestionably  to  be  left  with  its 
usual  meaning,  "sculpture"  (carved  or  embossed 
work);  comp.  Ezek.  viii.  12;  Lev.  xxvi.  1  ;  Num. 
xxxiii.  52.  Under  the  term  we  are  to  understand 
some  such  thing  as  sculptured  work  for  the  de- 
coration of  ceilings,  pillared  galleries,  etc.,  which 
exhibits  golden  apples  on  a  groundwork  of  silver. 
That  in  this  case  we  must  have  expected  the  pre- 
cise term  for  "pomegranates"  (D'JIB'I)  is  an 
arbitrary  assertion  of  Hitzig's,  in  support  of 
which  we  need  neither  emend  with   him,  to  read 

niSsi^oa  (from  an  alleged  noun  nS3iyo=Si3CN, 
palm  bough)  "or  branches,"  nor  with  Lpther 
give  to  the  word  in  question  the  signification 
••baskets,"  which  has  no  parallel  to  support  it. 
[Kamph.,  H  ,  M.,  etc.,  support  this  rendering  of 
Luther's;  De  W.  and  N.  suppose  the  silver  work 
to  be  inlaid  or  embossed  on  the  golden  apples; 
while  Beetheac,  Gesen.,  S.,  'Wordsw.,  etc.,  un- 
derstand the  description  to  be  of  golden  fruit, 
represented  either  in  solid  or  embroidered  work 
on  a  ground-work  of  silver.  Fuerst  seems  lo 
favor  the  application  of  the  term  to  ornamented 
furniture  or  plate  for  the  table;  and  this  cer- 
tainly has  the  advantage  of  natural  probability 
in  its  favor — A.] — (Is)  a  word  fitly  spoken 
["spoken  in  its  time." — Z.]  Comp.  xv.  23, 
where  however  we  have  li^Ji'3  instead  of  the 
unique  expression  found  in  our  verse.  That  this 
peculiar  form  of  speech,  which  appears  to  sig- 
nify strictly  "after  the  manner  of  its  wheels,  or 
on  its  wheels,"  is  in  reality  equivalent  to  justo 
tempore,  in  tempore  suo.  is  expressed  as  early  as 
Symmachus  and  the  Vulg.,  as  well  as  supported 
by  the  analogy  of  a  similar  Arabic  expression, 
in  which  the  radical  word  [31S  is  in  like  manner 
used  to  describe  time  revolving  in  its  circuit, 
moving  on  in  the  form  of  a  ring,   or  after  the 


CHAP.  XXV.  1-28. 


2W 


manner  of  wheels.  Comp.  also  the  well  known 
vUion  of  Ezekiel;  Ezek.  i.  1.5  sq.  [See  Crit. 
Notes.  Bebtheap,  H.,  favor  the  exposition 
above  given;  Gesen..  S.,  M.,  Wordsw.  favor  the 
other  and  less  figurative  way  of  reaching  the 
game  idea. — A.] 

Ver.  12.  A  gold  ring  and  an  ornament  of 
fine  gold.  Dn.  elsewhere  a  ring  for  the  nose 
(xi.  22,  etc.),  is  here,  as  clause  b  shows,  rather 
an  ear-ring  or  ear-drop  (comp.   Gen.  xxxv.  4). 

'/PI  is  in  general  a  pendant,  a  jewel,  such  as  is 
usually  worn  on  the  neck  or  in  the  ears,  (Song 
Sol.  vii.  2;  Hos.  ii.  1.5);  and  is  here  naturally 
used  in  the  latter  sense,  therefore  possibly  of 
the  ornament  of  pearls  which  was  hung  below 
the  ear-ring. — (.So  is)  a  ■wise  reprover  to  an 
ear  that  heareth.  "  The  reprover,  or  pun- 
isher,"  is  a  concrete,  lively,  illustrative  expres- 
sion instead  of  "rebuke  or  censure."  The  bold- 
ness of  the  expression  still  fails  to  justify  Hit- 
zig's  attempted  emend.ation,  according  to  which 
n'D  is  to  be  read  instead  of  nOlD,  and  this  is  to 
be  taken  iu  the  sense  of  "conversation"  ("ra- 
tional conversation" — comp.  the  ^6yo^  ao^of  of 
the  LXX).  With  the  general  sentiment  comp. 
besides  chap.  xv.  31,  32. 

Ver.  13.  As  the  coolness  of  sno'W  on  a 
harvest  day,  i.  e.  probably,  as  a  refreshing 
drink  cooled  by  the  snow  of  Lebanon  amidst  tlie 
heats  of  harvest  labor.  Comp.  Xenoph.  Mejn- 
onib.  II.  1,  30;  Plin.  Hist  Nat.,  XIX.  4;  and 
especially  the  passages  cited  by  Hitziq  from  tiie 
"(}e.sta  Dei  per  Francos"  (Han.  1611),  p.  1098: 
"  The  coldest  snow  is  brought  from  Lebanon,  to 
be  mixed  with  wine,  and  make  it  cold  as  the 
very  ice."  [See  IIackett's  Illustrations  of  Scrip- 
ture, pp.  53-5,  for  illustrations  of  the  usage,  and 
statements  in  regard  to  the  extent  of  the  traffic. 
— A]  With  clauses  b  and  c  comp.  x.  26;  xiii. 
17:  xxii.  21. 

Ver.  14.  Clouds  and  wind  and  no  rain — 
(so  is)  a  man  -who  boasteth  of  a  false  gift. 
That  is,  a  bo.LSler  Wiio  makes  much  talk  of  his 
liberality,  aud  yet  withal  gives  nothing  (who 
"  promises  mountains  of  gold,  but  does  not  even 
give  lead,"  (Stieb),  is  like  clouds  of  vapor  borne 
aloft  and  driven  about  by  the  wind  (D'X't^J,  lit, 
light  rising  vapors,  which  gather  in  clouds), 
which  dispense  no  rain.  The  same  figure,  with 
a  similar  application:  Jude  12;  2  Pet.  ii.  17; 
likewise  iu  several  Arabic  proverbs,  e.  g.  Eic. 
ex  Sent,  43  (ed.  Scheiu):  "A  learned  man 
without  work,  is  as  a  cloud  without  rain." 

Ver.  14.  To  the  recommendation  of  liberality 
in  the  verses  preceding  there  is  very  appro- 
priately added  an  admonition  to  gentleness  and 
mildness,  especi.illy  in  the  use  of  the  tongue. 
Comp.  XV.  1. — By  forbearance  is  a  judge 
persuaded,  lii..  "talked  over,  misled,"  i.  e  , 
chauged  in  his  disposition,  influenced,  comp. 
Luke  xviii.  4,  5.  y)ST>  here  certainly  means 
"judge,"  as  in  vi.  7,  and  not  "King,  prince,"  as 
some  of  the  older  expositors,  aud  Luther  also, 
render  it,  and  as  Umbbeit  is  inclined  to  regard 
it.  [Why  not  the  "prince,"  acting  in  his  judi- 
cial capacity,  and  in  other  relations  also  where 
the  bearing  and  spirit  of  those  about  him  will 
more  or  less  consciously  mould  his  action  ?     He 


is  the  "decider"  in  more  ways  than  one. — .V.] 
And  a  gentle  tongue  breaketh  the  bone, 
i.  e.,  subdues  even  the  most  obsiinate  resistance. 
Comp.  the  Latin  :  "  Gulla  cavat  lapidem,"  etc.,  as 
well  as  the  German,  "  Patience  breaks  iron." 

6.  Vers.  16-20.  Warning  against  intemper- 
.ance,  obtrusiveness,  sl.ander,  credulity  and 
levity. — Hast  thou  found  honey — eat  to 
thy  satisfaction  (lit.,  "  thy  enough").  Comp. 
Samson  and  Jonathan  as  finders  of  honey 
(Judges  xiv.  8  sq.  ;  1  Sam.  xiv.  26),  and  also  a 
warning  against  partaking  of  it  to  excess,  ver. 
27,  and  Pindar,  Nem.  7,  52  :  Kopov  ixei  "ai  pi'Ai. 

Ver.  17  first  introduces  the  real  application  of 
this  warning  against  eating  honey  in  excess. 
Withhold  thy  foot  from  thy  friend's 
house.  "  Make  rare,  keep  back,  seldom  enter 
with  it,"  etc.  Comp.  the  airdviov  tlaaye  tod  Troia 
of  the  LXX. — Comp.  besides  the  similar  pro- 
verbs of  the  Arabs,  which  warn  against  ob- 
trusiveness: "If  thy  comrade  eats  honey  do 
not  lick  it  all  up,"  or  "  Visit  seldom,  and  they 
love  thee  the  more,"  etc.  Also  Martial's  senti- 
ment; Nulli  te  facias  nimis  amicum. 

Ver.  18.  A  maul  and  a  sword  and  a  sharp 
arrow.  1"i3D  an  instrument  for  crushing,  a 
club  shod  with  iron,  a  war-club  (Nah.  ii.  2; 
comp.  the  cognate  terms  in  Jer.  Ii.  20,  and  Ezek. 
ix.  2).  For  additional  comparisons  of  false, 
malicious  words  with  swords  and  arrows,  comp. 
Ps.  lii.  4;  Ivii.  5;  Ixiv.  4;  cxx.  4,  etc.  See  also 
the  previous  rebukes  of  false  testimony ;  Prov. 
vi.  19;  xii.  17;   xix.  5,  9;  xxi.  28. 

Ver.  19.  A  broken  tooth  and  an  un- 
steady foot  (is)  confidence  in  an  unfaith- 
ful man,  etc.  'i\}}'y  VO  is  to  be  explained  either 
by  a  substantive  construction,  "  tooth  of  break- 
ing" (Umbreit,  Stier  following  Abe.v  Ezra),  or 
by  a  participial  construction,  "  a  breaking 
tooth."  The  latter  is  to  be  preferred  as  the 
simpler  (Bebtiieau,  Elsteb,  etc.,  [See  Crit. 
Notes]) ;  to  change  the  punctuation  so  as  to  get 
the  meaning,  "a  bad,  worthless  tooth,"  Hitzig, 
is  at  any  rate  unnecessary,  since  the  meaning 
"decayed,  rotten,"  is  in  general  not  question- 
able. "Trust  in  (lit.,  of)  an  unfaithful  man''  is 
here  a  foolish,  credulous  reliance  on  one  who  is 
false.  For  the  figure  comp.  furthermore,  espe- 
cially Is.  xxxvi.  6;   1  Kings  xviii.  21. 

Ver.  20.  He  that  layeth  aside  clothing 
in  a  cold  day.  This  is  plainly  a  senseless  pro- 
ceeding, an  entirely  aimless  and  absurd  move- 
ment. The  same  is  true  of  the  action  suggested 
by  the  words  following,  "vinegar  .on  nitre;"  for 
the  moistening  of  nitre  (comp.  Jer.  ii.  22),  i.  c, 
doubtless  carbonate  of  soda,  or  soda,  with  vine- 
gar or  acid  destroys  its  substance,  while  to  com- 
bine the  same  thing  with  oil,  etc.,  produces  a 
useful  soap.  Thus,  and  doubtless  correctly, 
RosENM  ,  IJebtheau,  Von  Geblach,  and  sub- 
stantially Umbreit  also  (although  he  thinks 
rather  of  potash  or  saltpetre  as  the  substance 
here  designated).  J.  D.  Michaelis  (de  nitro 
Helrseorum),  J.  P.  Von  Meyer,  Stier,  etc.,  think 
specially  of  the  fermentation  and  the  offensive 
odor  which  the  nitre  produces  in  eontuct  with 
vinegar(?).  Schultens,  Ewali)  and  Elster  un- 
derstand ir\J  in  accordance  with  the  Arabic 
(and  also  in  harmony  with  the  i7^K£i  of  the  LXX), 


218 


THE  PROVEKCS  OF  SOLOMON. 


of  a  wound,  which  is  washed  with  smarting 
vinegar  instead  of  soothing  oil;  against  tliis 
view,  however,  we  have  of  the  other  ancient 
versions  except  the  LXX,  especially  the  Vulg., 
Stmmachus.  the  Vers.  Venet.,  etc.  HiTZio  finally 
emends  here  again  according  to  his  fancy, 
and  obtains  the  meaning:  *'He  that  meeteth 
archers,  with  arrow  on  tlie  string,  is  like  him 
who  singeth  songs  with  a  sad  heart"(!)  — 
[Gesen.,  Fl'erst  and  the  lexicographers  gener- 
ally refer  to  descriptions  of  Egypt  and  its  natu- 
ral productions,  in  describing  the  material  and 
its  properties.  H.,  N.,  M.,  Wordsw.,  elc,  take 
the  same  view,  and  multiply  and  vary  the  refer- 
ences. See  Thomson's  Land  and  Book,  II.  302, 
303.  WoKDSW.  expresses  a  decided  preference 
for  the  rendering  of  clause  a,  which  (see  Crit. 
Notes)  is  preferred  by  Fuerst,  BOtt.,  etc.,  "dis- 
play in  dress"  instead  of  comfort ;  "  as  he  that 
tricks  out  a  man  in  a  gay  dress  in  winter,  he 
who  busies  himself  about  the  fineness  and  bril- 
liancy instead  of  the  texture  and  warmth  of  the 
attire,"  etc.  This  certainly  secures  a  better  cor- 
respondence of  incongruities. — A.]  Moreover, 
the  ** singing  songs  with  a  heavy  heart"  (t'or 
these  last  words  comp.  the  similar  phrases  in 
Gen.  xl.  7:  Neh.  ii.  1,  2;  Eccles.  vii.  3),  which 
is  described  by  the  two  comparisons  in  clause  a, 
as  a  senseless  and  perverse  proceeding,  is  doubt- 
less to  be  understood  iu  the  sense  of  Ps.  cxxxvii. 
1,  4,  and  not  to  be  taken  as  possibly  a  disregard 
of  the  Apostolic  injunction  in  Rom.xii.  15.  For 
the  heart  is  hardly  that  of  another  [E.  V.,  De  W., 
H.,  N.,  S.,  M.,  WoEDsw. ;  "to  a  heavy  heart"], 
but  most  probably  the  speaker's  own  heart.  The 
procedure  against  which  the  sentiment  of  the 
verse  is  directed  seems  therefore  to  be  frivolity, 
and  superficial,  insincere  conduct,  and  not  a 
rude  indifference  and  uncharitableness  toward 
one's  neighbor. 

7.  Vers.  21,  22.  Admonition  to  the  love  of 
enemies. — If  thine  enemy  (lit.,  "thine  hater") 
hunger,  give  him  bread  to  eat,  etc.  "Bread  " 
and  "water"  are  named  here  as  the  simplest 
and  readiest  refreshment.  To  name  meat,  wine, 
dainties  and  the  like  would  have  been  quite  too 
forced.  In  the  citation  in  the  N.  T.,  in  Rom. 
xii.  20,  both  objt^cts  are  for  brevity  omitted  and 
thereby  the  expresjiion  is  made  more  like  Matt. 
XXV.  35. — For  so  thou  dost  heap  burning 
coals  on  his  head.  For  this  verb  to  heap,  to 
pile  up,  comp.  vi.  27.  To  "heap  coals  on  the 
head  of  any  one"  cannot  be  the  figurative  re- 
presentation of  a  burning  shame  which  one  de- 
velops in  his  opponent  (Gr.\mberg,  UMBREiT),for 
shume  glows  in  the  cheek,  and  not  above  on  the 
head.  The  figure  is  designed  to  describe  rather 
the  deep  pangs  of  repentance  which  one  produces 
within  his  enemy  by  rewarding  his  hatred  with 
benefits,  and  in  tlie  production  of  which  the  re- 
venge to  be  taken  on  him  may  consist,  simply 
and  solely.  This  correct  view  is  first  presented 
by  .\rotTsTiNE,  Dednclr.  Chriii.,  III.  Ifi:  and  then 
especially  by  Schultens,  Rosenm.,  Hitziq,  etc. 
These  last  at  the  same  time  adduce  pertinent 
Arabic  parallels,  like  Meidani,  II.  721:  "He 
wlio  kindly  treats  such  as  envy  him,  scatters 
glowing  coals  in  their  face,  etc.  At  all  events, 
we  must  decidedly  reject  the  interpretation  of 
many  of  the  Church  Fathers,  like  Cheysostom, 


Theodoret,  Theophy-lact,  etc.,  who  regarded 
the  coals  as  the  designation  of  extreme  divine 
judgments  (comp.  Ps.  xi.  C;  cxl.  11)  which  one 
will  bring  upon  his  enemy  by  refusing  to  avenge 
himselt.  [In  this  last  opinion  our  recent  com- 
mentators, perhaps  without  exception,  agree  with 
the  author.  In  regard  to  his  first  discrimination, 
if  any  have  been  inclined  to  limit  the  figure  to 
the  superficial  blush  or  the  transient  emotion  of 
shame,  there  would  be  a  general  agreement  with 
him.  If  he  means  to  discriminate  sharply  be- 
tween shame  and  repentance,  wo  must  pronounce 
his  distinctions  too  fine,  as  some  will  be  inclined 
to  regard  his  comment  on  the  proper  seat  of  the 
blush.  A  deep,  true  shame,  may  be  the  first 
step  toward,  the  first  element  in  repentance. — 
A.] 

8.  Vers.  23-28.  Against  slander,  a  contentious 
spirit,  timidity,  want  of  self-control,  etc.  North 
■wind  produceth  rain.  For  the  verb  comp. 
Ps.  xc.  2  ;  for  a  description  of  tlie  rainy  wind  of 
Palestine,  which  strictly  blows,  not  from  the 
North,  but  from  the  North-west  and  West,  as 
J13X  nil,  comp.  Am.  viii.  12,  where  this 
"North"  is  contrasted  with  niiD  "the  East." 

T  :  • 
Perhaps  this  term  is  equivalent  to  fo^of  as  a 
designation  of  a  dark,  gloomy  region,  which  we 
are  by  no  means  to  seek  directly  north  of  Pales- 
tine (Umbreit;  comp.  Hitzig).  In  no  case  ia 
Jerome  right  (aud  Aben  Ezra),  when  in  view 
of  the  predominantly  dry,  ccild  and  rough 
character  of  the  north  of  Palestine,  he  renders 
the  verb  by  "  dissijjat  pluviaa,  it  scatters  the 
clouds,  and  so  ends  the  rain."  [The  author's 
view  is  that  of  De  W.,  Kamph.,  Beetheac, 
MuKFET,  H.,  N.,  S.,  M.,  Wordsw.,  Gesen.,  and 
the  recent  comment.ators  and  lexicographers 
almost  without  exception.  Now  and  then  Je- 
rome's rendering,  which  is  that  of  the  E.  V.,  is 
assumed  to  be  i  igbt,  and  illustrated,  as  e.  g.  in 
Thomson's  Land  and  Book  I.  131. — A.] — So 
doth  the  slanderous  tongue  a  troubled 
face  [lit.,  "a  seciet  tongue  "];  i.  e.,  artful 
calumny  and  slander  (comp.  Ps.  ci.  5)  produces 
gloomy,  troubled  faces,  just  as  surely  as  the 
North-west  wind  daikens  the  heavens  with  rain- 
clouds.  The  tertunn  compar.  in  the  figure  is 
therefore  the  same  as  in  Matt.  xvi.  3  ;  Luke  xii. 
64.  Comp.  besides  the  German  proverb,  "  He 
makes  a  face  like  a  three  days'  rain-storm." 
[Those  who  follow  the  E.  V.  in  the  rendering  of 
ilie  first  clause,  must  with  it  invert  subject  and 
object  in  clause  b,  and  change  the  epithet, 
"troubled,"  dark  with  sadness,  for  "angry," 
dark  with  passion ;  "  so  doth  an  angry  coun- 
tenance a  backbiting  tongue."  Trapp,  e.  g., 
saj's:  "The  ready  way  to  be  rid  of  tale-bearers 
is  to  browbeat  tiiem  ;  carry  therefore  in  this 
case  a  severe  rebuke  in  thy  countenance,  as  God 
doth."— A.] 

Ver.  24.  Comp.  the  literally  identical  sentence, 
chap.  xxi.  9. 

Ver.  25.  (As)  cold  ■water  to  a  thirsty 
soul  is  good  news  from  a  far  country. 
Naturally  we  must  here  think  of  those  far  re- 
moved from  their  home  and  kindred,  who  have 
long  remained  without  tidings  from  them. 
Comp.  XV.  30;  Gen.  xlv.  27;  and  for  the  figure, 
Jer.  xviii.  14. 


CHAP.  XXV.  1-28. 


2U 


Ver.  26.  A  troubled  fountain  and  a 
ruined  spring  {comp.  for  this  figure  Ezek. 
xxxii.  2;  xxxiv.  18,  19)  is  the  righteous  man 
-v^ho  wavereth    before  the  ^'icked.     The 

meaning  of  this  is  probab  y  not  ihe  righteous 
man  who  wilhoul  fault  oj  his  has  been  brought  by 
evil  doers  into  calamity,  but  he  who  through  the 
fault  of  his  timidity,  his  want  of  faithful  cour- 
age and  moral  firmness,  has  been  brought  to 
waver  and  fall  by  the  craft  of  the  wicked. 
Compare  Stieb  on  this  passage,  who  however 
understands  the  wavering  perhaps  too  exclu- 
sively of  being  betrayed  into  sin,  or  some  moral 
lapse.  [Lord  Bacon  {De  Augmenlis,  etc.)  gives 
the  proverb  a  political  application:  "This  pro- 
verb teaches  that  an  unjust  and  scandalous 
judgment  in  any  conspicuous  and  weighty  cause 
ig  above  all  things  to  be  avoided  in  the  State," 
etc.;  and  in  his  Essay  (LVI.)  "of  .Judicature," 
he  says:  "One  foul  sentence  doth  more  hurt 
than  many  foul  examples;  for  these  do  but  cor- 
rupt the  stream,  the  other  corrupteth  the  foun- 
tain."— .\.] 

Ver.  27.  To  eat  much  honey  is  not  good. 
Since  this  maxim,  like  the  similar  one  in  verse 
16,  must  convey  a  warning  against  the  excessive 
enjoyment  of  a  thing  good  in  itself,  we  should 
look  in  the  2d  clause  for  an  analogous  truth  be- 
longing to  the  spiritual  realm.  That  clause  is 
therefore  not  to  be  rendered  :  "  And  contempt 
of  their  honor  is  honor"  (thus  J.  D.  Miciiaelis, 
Arnoldi,  Ziegler,  Ewald, — all  of  whom  take 
Tpn  in  the  sense  of  "contempt"  (comp.  xxviii. 

11)  ;   and  Hitzio  likewise,  except  that  he  [by  a 

transfer  of  one  consonantl  reads  1133D  ni33,  and 

T  •  : 

"contempt  of  honor  is  more  than  honor").    But 

we    must    here   reclaim   for   the  noun   ni33    its 

T 

original  meaning  "weight,  burden,"  instead  of 
01133  we  must  read  D'"103,  "  weighty  things, 
difficulties,"  and  then  retaining  the  ordinary 
meaning  of  Tpn  we  must  render:  "and  search- 
ing out  the  diflScult  brings  difficulty,"  i.  e.,  too 
strenuous  occupation  of  mind  with  difl5cult 
things  is  injurious  ;  pondering  too  difficult  pro- 
blems brings  injury  (comp.  the  common  proverb, 
"To  know  everything  makes  headache").  So 
Elster  alone  [with  Noyes  among  our  ex- 
positors, and  FuEBST,  substantially,  of  the  lexi- 
cographers] correctly  explains, — while  Umbreit 
and  Bertheau  [with  whom  S.  and  M.  agree] 
take  only  the  last  1133  in  the  sense  of  difficulty, 
and  therefore  explain  "  and  searching  out  honor 
(or  "their  honor")  brings  difficulty;"  in  a  simi- 
lar way  the  Vulgate  "  qui  scrutator  est  majestatis 
opprhnetur  a  gloria"  ["he  who  is  a  searcher  after 
dignity  will  be  crushed  by  glory."  The  E.  V. 
renders  "  to  search  their  own  glory  (is  not) 
glory ;"  the  assumed  meaning  of  the  noun  de- 
mauds  a  negative  copula,  such  as  has  just  been 
used  in  clause  a;  so  Gesen.(?)  Kamph.  enu- 
merates the  above  and  several  other  renderings, 
and  pronounces  all  unsatisfactory.  Holden  and 
WoRDSw.  retain  the  ordinary  meaning  of  all  the 
nouns,  supply  the  usual  copula,  and  render : 
"  To  search  after  their  glory  (their  true  glory)  is 
glory."  The  sentiment  is  fine,  but  to  attach  it 
to  clause  a  requires  skill.] 


I  Ver.  28.  (As)  a  city  broken  through 
without  walls  (comp.  2  Chron.  xxxii.  5 ; 
Nehem.  ii.  13),  is  the  man  vrho  hath  no 
mastery  over  his  ow^n  spirit,  ;.  e.,  the  pas- 
sionate man,  who  knows  not  how  in  anything  to 
keep  within  bounds,  who  can  put  bit  and  bridle 
on  none  of  his  desires,  and  therefore  is  given 
up  without  resistance  to  all  impressions  from 
without,  to  all  assaults  upon  his  morality  and 
freedom,  etc.  Let  it  be  observed  how  nearly 
this  proverb  corresponds  with  the  substance  of 
the  preceding. 

DOCTRINAL   AND   ETHICAL. 

In  the  noble  admonition  to  the  love  of  enemies, 
in  vers.  21,  22,  which  bears  witness  for  the  New 
Testament  principle  of  a  perfect  love  even  more 
definitely  and  in  fuller  measure,  than  the  dissua- 
sion contained  in  the  preceding  chapter  against 
avenging  one's  self  (xxiv.  29),  we  reach  the  cul- 
mination of  those  moral  demands  and  precepts 
with  which  the  wise  compiler  of  the  Proverbs 
comes  in  the  present  section  before  the  kings  and 
subjects  of  his  people.  Beside  this,  in  the  ex- 
ceedingly rich  and  manifold  variety  of  ethical 
material  which  this  chapter  exhibits,  the  admo- 
nitions that  stand  out  siguifieantly  arc  especially 
those  to  humility  and  modesty  (vers.  6,  7,  14),  to 
a  peaceable  spirit  (vers.  8,  24)  to  honor  and  con- 
siderate forbearance  toward  one's  opponent  in 
controversy  (ver.  9,  10,  23),  to  the  wise  reception 
of  merited  reproof  and  correction  (ver.  12),  to 
gentleness  (ver.  15),  to  fidelity  and  sincerity 
(vers.  13,  18-20),  to  moderation  in  all  things,  in 
enjoyments  of  a  sensual  as  well  as  of  a  spiritual 
kind  (vers.  16,  17,  27),  to  moral  firmness  in  re- 
sisting the  seductive  influences  of  the  wicked,  and 
in  subduing  the  passions  (vers.  26,  28).  In  re- 
gard to  doctrine  it  is  especially  the  delineation 
contained  in  vers.  2-5,  of  the  godlike  dignity  and 
authority  of  the  King,  that  is  to  bo  accounted  one 
of  the  pre-eminently  instructive  portions  of  the 
chapter.  The  earthly  king  is,  it  is  true,  in  this 
unlike  to  God,  the  King  of  kings,  that  he  can  take 
his  decisive  steps  only  after  careful  consideration, 
examination,  and  conference  with  wise  counsel- 
lors, and  only  thus  issue  his  commands,  so  far 
forth  as  they  arc  to  result  in  the  welfare  of  his 
subjects, — while  with  God,  the  being  who  is  alike 
near  and  afar  off,  the  all-wise  and  Almighty, 
counsel  and  act  are  always  coincident.  But  in 
this  again  there  can  and  should  be  an  analogy 
existing  between  earthly  rulers  and  the  heavenly 
King,  that  their  throne  also  is  established  by 
righteousness,  that  they  likewise  must  watch  with 
unfaltering  strictness,  by  punishing  the  evil  and 
rewarding  the  good,  over  the  sacred  ordinance 
of  justice  and  the  objective  moral  law  (vers.  4, 
6).  And  for  this  very  reason  there  belongs  to 
their  action  also  something  mysterious  and  abso- 
lutely irresistible  ;  their  heart  too  appears  un- 
searchable, and  wholly  inaccessible  to  common 
men,  like  Ihe  heights  of  heaven  and  the  depths 
of  the  earth  (ver.  3) ;  in  a  word,  they  in  the  po- 
litical sphere  stand  in  every  point  of  view  as  God's 
representatives,  as  regents  in  God's  stead  and  by 
the  grace  of  God,  and  even,  according  to  the  bold 
expression  of  the  poetical  language  of  the  Old 
Testament,  as  in  a  certain  sense  even  "  gods  and 


220 


THE  PROVERBS  OF  SOLOMON. 


children  of  the  Most  High  "  (Ps.  Ixxsli.  6  ;  comp. 
John  X.  34  sq.).  From  this  then  there  results,  on 
the  one  hand,  to  themselves  the  duty  of  strict  jus- 
tice, and  the  most  conscientious  conformity  to 
God's  holy  will, — but  on  the  other,  for  their  sub- 
jecls  the  duties  of  humble  obedience  (vers.  6,  7, 
13)  of  earnest  reverence  for  civil  laws  and  ordi- 
nances, and  peaceable  deportment,  (vers.  8-10, 
18,  23,  24,  etc.);  in  general  therefore,  the/ear  of 
God  and  righteousness,  as  the  conditions  of  a  true 
welfare  of  earth's  nobles  and  nations,  to  be  ful- 
filled on  both  parts,  by  princes  as  well  as  by  the 
people. 

HOJIILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter:  "  Lore  the 
brethren;  fear  God;  honor  the  King!"  (2  Pet. 
ii.  17);  three  apostolical  injunctions,  which  He- 
zekiah's  wise  men  already  preached  to  the  Israel 
of  their  day. — Or,  the  fear  of  God,  justice  and 
love,  as  the  three  foundation  pillars  of  a  well- 
founded  and  well  organized  Christian  common- 
wealth.— Comp.  Stocker;  Of  true  honor,  such  as 
wisdom  confers:  1)  in  the  state  (ver.  2-15;  glo- 
ria politicorum) ;  2)  in  the  household  (vers.  16- 
24:  gloria  ccconumicorum) ;  3)  in  the  church  (vers. 
2.5-28:  gloria  ecclesiasticorum). — Derleburg  Bible: 
Divine  political  maxims. — Wohlfaetu:  Honor 
and  renown  as  wisdom's  reward. 

Vers.  2-5.  Luther  (marginal  comment  on  ver. 
2)  :  In  God's  government  we  are  not  to  be  wise, 
and  wish  to  know  why,  but  believe  everything. 
But  in  the  secular  kingdom  a  ruler  should  know, 
and  ask  why,  and  trust  no  man  in  anything!  — 
Starke:  God's  counsel  concerning  our  blessed- 
ness is  revealed  to  us  clearly  enough  in  His  word ; 
act  accordingly,  and  in  the  presence  of  the  mys- 
teries of  divine  wisdom  take  thj'  reason  captive 
under  the  obedience  of  faith. — [.Jeremy  Taylor: 
God's  commandments  were  proclaimed  to  all  the 
world  ;  but  God's  counsels  are  to  Himself  and  to 
His  secret  ones,  when  they  are  admitted  within 
the  veil. — Bates:  God  saveth  us  by  the  submis- 
sion of  faith  and  not  by  the  penetration  of  reason. 
The  light  of  faith  is  as  much  below  the  light  of 
glory  as  it  is  above  the  light  of  nature. — R.  Hall's 
Sermon  on  "  the  glory  of  God  in  concealing."  1) 
The  Divine  Being  is  accustomed  to  conceal  much. 
2)  In  this  He  acts  in  a  manner  worthy  of  Him- 
self, and  suited  to  display  His  glory. — Lord  Ba- 
con (on  ver.  3j ;  Multitude  of  jealousies,  and  lack 
of  some  predominant  desire,  that  should  marshal 
and  put  in  order  all  the  rest,  maketh  any  man's 
heart  hard  to  find  or  sound]. — Geier  (on  ver. 
3) :  Every  one,  even  the  greatest  and  mightiest, 
is  to  know  that  God  knows  his  heart  most  per- 
fectly and  searches  it  through:  Ps.  cxxxix.  1,  2. 
— Cramer  (on  vers.  4,  5) :  As  well  in  matters  of 
religion  as  in  matters  of  justice  (in  the  sphere  of 
the  church  and  in  politics)  the  duty  belongs  to 
the  ruler  of  removing  all  abuses  and  offences. 

Vers.  6  sq.  Geier  (on  ver.  6):  An  excellent 
means  against  pride  consists  in  looking  to  those 
who  are  better,  more  pious,  more  experienced, 
more  learned  than  we  are,  rather  than  to  esti- 
mate ourselves  solely  by  those  who  are  lower. — 
Starke  (on  vers.  9,  10):  If  thou  hast  a  reason- 
able complaint  against  thy  neighbor,  thou 
ehouldst  not  mingle  foreign  matters  with  it,  nor 


from  revenge  reveal  secrets  which  weigh  heavily 
against  thy  neighbor. — Lanoe  (on  ver.  11)  ;  In 
religious  discourses  heart  and  mouth  must  agree : 
the  orator  must  besides  always  examine  what  is 

best  adapted  to  his  congregation :    1  Pet.  iv.  11. 

[Bp.  Hopki.ss:  As  the  amiableness  of  all  duties 
consists  in  the  right  timing  and  placing  of  them, 
so  especially  of  this  holy  and  spiritual  discourse]. 
— Hasius  (on  ver.  12):  He  who  can  hearken  and 
gladly  hearkens  to  rational  reproofs,  does  his  ears 
a  far  better  service  thereby,  than  if  he  adorned 
them  with  jewels  of  the  finest  gold,  and  with  ge- 
nuine pearls. 

Vers.  13  sq.  Luther  (marginal  comment  on 
ver.  13):  A  true  servant  or  subject  is  not  to  be 
paid  for  with  gold. — Starke  (on  ver.  13):  A 
chief  characteristic  of  able  teachers  of  the  divine 
word  is  that  they  as  stewards  over  the  myste- 
ries of  God  (1  Cor.  iv.  1,  2)  seek  to  be  found 
faithful. — (On  ver.  14);  Satan  promises  moun- 
tains of  gold,  but  gives  only  smoke  and  empty  va- 
por. Jesus  keeps  His  word  plenteously  above  all 
requests  or  understanding. — (On  ver.  15):  He 
who  will  everywhere  put  his  head  through  the 
wall,  will  hardly  succeed.  But  how  beautiful 
and  salutary  is  it  to  be  gentle  and  full  of  love ! — 
Zeltner  (on  vers.  16,  17):  Of  all  things,  even 
the  most  charming  and  lovely  one  becomes  at 
last  weary.  Therefore  there  is  nothing  better 
or  more  blessed  than  to  strive  for  heaven  and  the 
eternal,  where  satiety  is  without  weariness  (John 
iv.  14),  life  without  death  (John  vi.  50;  Col.  iii. 
1,2). 

Vers.  19  sq.  Starke:  Beside  the  confidence 
of  believers  in  God  every  other  hope  is  deceptive 
and  unreliable  as  a  brittle  cake  of  ice  or  as  a 
bending  reed. — (On  ver.  20):  Even  joyful  music 
is  not  able  to  drive  away  cares  and  troubled 
thoughts,  but  an  edifying  song  of  the  cross  or  of 
consolation  may  do  it;  Ps.  cxix.  02;  Col.  iii.  16. 
— Tubingen  Bible  (on  vers.  21,  22) :  True  wis- 
dom teaches  us  by  gentleness  to  break  down  the 
haughtiness  of  enemies,  and  even  to  win  them  to 
one's  self  by  benefits :  Matth.  v.  44  sq.  But  how 
excellent  is  it  not  merely  to  know  these  rules  of 
wisdom,  but  also  to  practise  them!  —  [Trapp: 
Thus  should  a  Christian  punish  his  pursuers;  no 
vengeance  but  this  is  heroical  and  fit  for  imita- 
tion.— .\rnot:  This  is  peculiarly  "the  grace  of 
the  Lord  Jesus."  When  He  was  lifted  up  on 
the  cross  He  gave  the  keynote  of  the  Christian 
life:  "  Father,  forgive  them."  The  Gospel  must 
come  in  such  power  as  to  turn  the  inner  life  up- 
side down  ere  any  real  progress  can  be  made  in 
this  difficult  department  of  social  duty]. 

Vers.  23-28.  Geier  (on  ver.  23):  Cultivate 
sincerity  and  honor,  that  thou  mayest  not  speak 
evil  things  in  his  absence  of  one  whom  thou 
meetest  to  his  face  with  all  friendliness. — 
[Bridges  :  The  backbiting  tongue  wounds  four 
at  one  stroke — the  backbiter  himself,  the  object 
of  his  attack,  the  hearer,  and  the  name  of  God]. — 
Zeltner  (on  ver.  25) :  When  we  hear  from  dis- 
tant lands  the  glad  news  of  tlie  course  of  the  gos- 
pel among  the  heathen,  it  must  cause  us  hearty 
rejoicing,  and  urge  us  to  thanksgiving  to  God 
(an  application  then  of  ver.  25  for  a  missionary 
festival  sermon). — Starke  (on  ver.  26) :  .\s  a 
fountain  made  foul  becomes  in  time  pure  and 
clear  again,  so  likewise  the  stained  innoccncj  uf 


CHAP.  XXVI.  1-28.  221 


a  rigbteous  man  will  in  due  time  be  revealed 
again  in  its  purity;  I's.  xxxvii.  6. — (On  ver.  27) : 
Tbe  laborious  and  diligent  will  never  lack  work, 
and  the  more  vigorous  and  systematic  he  is  in  it, 
the  more  honor  does  it  bring  him. — Calwer  Handb. 
(on  ver.  27) :  Search  not  into  things  too  hard. — 


Starke  (on  ver.  28) :  A  man  who  cannot  govern 
himself  cannot  be  usefully  employsd  in  conduct- 
ing public  affairs. — [Bates  :  Satan  hath  an  easy 
entrance  into  such  men,  and  brings  along  with 
him  a  train  of  evils]. 


2.  Various  Warnings,  viz.  : 

a)  Against  dishonorable  conduct, 

(^especially  folly,  sloth  and  malice). 

Chap.  XXVI. 

1  As  snow  in  summer  and  rain  in  harvest, 
so  honor  befitteth  not  the  fool. 

2  As  the  sparrow  flitting,  as  the  swallow  flying, 
so  the  curse  undeserved :  it  cometh  not. 

3  A  whip  for  the  horse,  a  bridle  for  the  ass, 
and  a  rod  for  the  fool's  back. 

4  Answer  not  a  fool  according  to  his  folly, 
lest  thou  be  like  him. 

5  Answer  a  fool  according  to  his  folly, 
lest  he  become  wise  in  his  own  eyes. 

6  He  cutteth  oS'the  feet,  hedrinketh  damage, 
who  sendeth  a  message  by  a  fool. 

7  Take  away  the  legs  of  the  lame, 

and  the  proverb  in  the  mouth  of  a  fool. 

8  As  a  bag  of  jewels  on  a  heap  of  stones, 
so  is  he  that  giveth  honor  to  a  fool. 

9  As  a  thorny  staff  that  riseth  up  in  the  hand  of  a  drunkard, 
so  is  a  proverb  in  the  mouth  of  a  fool. 

10  An  archer  that  woundeth  everything, 

and  he  that  hireth  a  fool,  and  hireth  vagrants  (are  alike). 

11  As  a  dog  that  returneth  to  his  vomit, 
so  the  fool  (ever)  repeateth  his  folly. 

12  Seest  thou  a  man  wise  iu  his  own  eyes, 
there  is  more  hope  of  a  fool  thau  of  him. — 

13  The  slothful  saith  :  There  is  a  lion  in  the  way, 
a  lion  in  the  midst  of  the  streets. 

14  The  door  turneth  on  its  hinges, 
and  the  slothful  on  his  bed. 

15  The  slothful  thrusteth  his  hand  in  the  dish; 

he  is  too  sluggish  to  bring  it  to  his  mouth  again. 

16  The  sluggard  is  wiser  in  his  own  eyes, 
than  seven  (men)  who  give  wise  judgment. 

17  He  layeth  hold  on  the  ears  of  a  dog 

who  passing  by  is  excited  by  .=trife  that  is  not  his, 

18  As  a  madman  who  casteth  fiery  darts, 
arrows  and  death, 

19  so  is  the  man  that  deceiveth  his  neighbor, 
and  saith:  Am  I  not  in  sport  i* 

20  Where  the  wood  faileth  the  fire  goeth  out, 

and  where  there  is  no  talebearer  the  strife  ceaseth. 


222  THE  PROVERBS  OF  SOLOMON. 

21  Coal  to  burning  coals  and  wood  to  fire  ; 
so  is  a  contentious  man  to  kindle  strife. 

22  The  words  of  the  talebearer  are  as  sportive  (words), 
but  they  go  down  to  the  innermost  part  of  the  breast. 

23  Silver  dross  spread  over  a  potsherd, — 
(so  are)  glowing  lips  and  a  wicked  heart. 

24  With  his  lips  the  hater  dissembleth, 
and  within  him  he  layeth  up  deceit. 

25  When  he  speaketh  fair  believe  him  not; 
for  seven  abominations  are  in  his  heart. 

26  Hatred  is  covered  by  deceit, 

(yet)  his  wickedness  shall  be  exposed  in  the  assembly. 

27  He  that  diggeth  a  pit  falleth  into  it, 

and  he  that  rolleth  a  stone,  upon  himself  shall  it  return. 

28  The  lying  tongue  hateth  those  that  are  wounded  by  it, 
and  a  flattering  mouth  will  cause  offence. 

GRAMMATICAL   AND   CRITICAL. 

Ver.  3.  [The  form    )}    (comp.  x.  13;  xix.  23)  is  ordinarily  explained  as   derived  from    HIJ    the  more  common    1J 

TT  T 

(Lex.,    IJ)    as  from    nj;    Bott.  (g  49S,  17)  suggests  that  the  form    )}    is  need,  as  in  numerous  similar  cases  the  foTmu 

—  -y 

with  weaker,  flatter  vowels  are  employed,  to  convey  in  their  very  soand  the  idea  of  the  weak,  the  suffering,  the  miserable: 
1J  then,  in  every  instance  except  perhaps  one,  is  used  to  describe  a  back  that  is  beaten  or  threatened. — ^10117,  *  form 
with  the  article,  as  is  indicated  not  by  the  vocalization  alone,  but  by  the  parallel    D^D/ ;  BiiTT.  I.,  p.  403,  n.  1. — A.J. 

Ver.  6.  [nypO  a  Piel  part.,  therefore  active  in  its  meaning,  and  not  to  be  rendered  by  a  passive,  nor  need  it  be  ex- 
changed for  the  Pual  (pass.)  part,  as  Ewald  proposes.  The  emendations  of  D"  /J'^  H-XpO  in  clause  a  which  have  been 
proposed  by  recent  expositors  are  unnecessary ;  «.*?.,  Esvald's  reading  H  Hi'pO  "  is  deprived  of  his  feet,  e/c."  HirziG 
would  read  IT  HVpO  immediately  connecting  the  following  words ;  "  from  the  end  of  the  feet  he  swallows  injury 
(? !)  who  sends  messages  by  a  fool." — A.]. 

Ver.  7.  ^^7T  is  taken  most  simply  as  Imper.  Pie]  from  Tl/^,  to  "lift  out,  draw  out"  (Ps.  xxx.  2).  [SoFderst; 
Grbih,  J141,l;  NORDH.  §452.  BiiTT.  ?  1123,  4,  and  J  300  6,  makes  it  from  SSH-  This  resolution  of  ^  and  snbstitntion 
of  *  for  the  second  7  BoTT.  regards  as  a  probable  sign  and  characteristic  of  the  Ephraimite  dialect  which  be  is  inclined 
to  find  in  this  section  of  the  Book  of  Proverbs.  Oessn.,  Thes.,  was  at  first  disposed  to  take  it  from  7  7n,  but  in  the  sup- 
plement brought  out  by  Rodiger  appears  to  have  changed  his  view,  taking  it  as  a  fuller  form  of   l7l.     The  rendering  of 

T 

BoTT.,  <£c.,  would  be  "  the  legs  of  the  lame  hang  useless." — A.]. 

Ver.  14.  [mon,  illustrates  BiJTTCaER's  i^ie?LSS(*Ztfum,  "  is  wont  to  turn,"  and  in  ver.  20  HSDri  and  pHK'*'  his 
Pitms  debttum :  "  must  go  out,  must  cease."     See  I>hrb.  g  950,  6,  and  c,  e. — A.J. 

Ver.  18.   n7n7nD    from    T\7\l    or  perhaps  from  a  root    71771    still  preserved  in  the  Arabic. 

Ver.  26.    [nD3i'1 ;    the    r\    of  the  Ilithp.  prefix  is  elsewhere  not  assimilated. — A.J. 

Ver.  28.  [Tlii?7  as  here  used  BiJTT.  regards  as  one  of  the  traces  of  an  Ephraimite  dialect,  the  noun  with  this  meaning 
being  otherwise  feminine. — V3T  Gesen.  derives  from  ^1  in  the  active  sense  the  form  being  plural  with  suff.  and  the 
construction  ace.  as  object.    Fcerst  makes  it  a  peculiar  derivative  (without  suffix)  from    HDI    in  the  sense  of  "  bowed 

T  T 

down,  humble,  pious."    BiiTT.    pointing    V^T    as  the  E'tbibh,  makes  it  from    'JT    with  the  suffix  of  the  singular.    See 

;  T  •  t: 

Exegetical  notes  for  the  v.irions  interpretations. — A.J. 


EXEGETICAL. 

1.  Vers.  1-3.  Three  proverbs  against  folly,  sym- 
metrical in  their  structure  (in  each  case  bringing 
two  related  ideas  into  comparison). — As  snowin 
summer  and  rain  in  harvest.  Aecoiding  to 
Jf.komb,  Comm.  in  Am.  iv.  7,  rain  in  harve=t  time 
i.s  in  Palestine  a  thing  not  lieard  ol',  and  even  im- 
possible. Comp.  1  Sam.  xii.  17  sq.,  where  a 
tiudden  thunderstorm  at  this  season  appears  as  a 
miracle  from  God,  and  also  the  confirmatory 
statements  of  modern  observers,  like  Robinson, 
/'at.  11.  307:  "In  ordinary  years  no  rain  at  ail 
i'.iUs  from  the  end  of  tlie  spring-showers  till  Oc- 


tober or  November,  and  the  sky  is  almost  always 
clear,"  etc. — Comp.  furthermore  the  remarks 
above  on  chap.  xxv.  13,  as  well  as,  for  clause  i, 
chap.  xi."c.  10;  and  also  ver.  8  below. — -Ver.  '2. — 
As  the  sparrow  flitting,  as  the  swallow  fly- 
ing: lit.  "as  the  sparrow  for  fleeing  or  wander- 
ing, as  the  swallow  flying,"  viz.  i^i  jiilcil.  Comp. 
I  lie  similar  construction  in  chap.  xxv.  3,  and  also 
the  similar  comparison  in   xxvii.  8.     [The  Inf. 

with  7  may  be  rendered  by  the  abl.  as  readily 
as  by  the  dative  of  the  gerund  or  verbal  noun  :  by 
or  in  respect  to  flying,  e(c] — So  the  curse  (that 
is)  undeserved:  it  cometh  not.  "A  curse 
that  is  in  vain,  that  has  been  uttered  without  jusl 


CHAP.  XXVI.  1-28. 


2:!3 


ound,  that  is  unmerited,"  like  that,  e.g.,  in  2  I  planation  of  H.,  N.,  S.,  M.  ;   he  acts   as   though 
Sam.  xvi.  5  sq.,  or  that  in  1  Kings  ii.  8.     For  ihe    he  cut  off  the  feet  of  his  messenger  who  chooses 

a  fool  for  the  errand.     N.  errs  in  completing  a 
proposition  in  clause   a:   "  he  that   has   his   tcet 


in  vain  "   comp.  xxiv.  28  and  Ihe  remarks  on  the 
Instead  of    xbn  X7    K'ri  caUs  for    i'? 


passage 

Xb/I:     "to  him,  to  the   fool  who  utters   it,  will  it 

T 

return,"  it  will  find  its  fultilnient  in  his  own  case 
(thus  the  Vulg.  and  Jabcui).     But  the  verbal  ex- 
pression agrees  poorly  enough  with   this  render- 
ing, and  moreover  the  two  comparisons  in  a  plainly 
favor  rather  the  idea  expressed  by  the  K'thibh. 
[Such  a  curse   is  then   fugitive,   transient   as   a 
bird;   it  does  not  come  to  stay.      The  E.  V.  sug- 
gests the   idea  very  blindly.      Trapp   explains: 
"As  these  may  fly  where  they  will,  and  nobody 
cares  or  is  the  worse;   so  here."      He  would  carry 
the  comparison  farther:   as  birds  after  their  aim- 
less flight  return  to  their  nest,  "so  the  causeless 
curse  returns  to  the   authors.     Cursing  men  are 
cursed   men."     A.]. — Ver.  3.   Comp.  x.   \^;   xix. 
29;   Ecclesiast.  xxx.  2-5-27. — The  assertion  of  J. 
D  MicHAEHs  that  the  ideas  "whip"  and  "bridle" 
in  clause  a  are  not  rightly   distributed   between 
the  horse  and   the  ass,  is   refuted  by  Nah.  iii.  2; 
Ezek.  xxxix.  9,  where  express  mention  is   made 
of  riding  whips  in  connection  with  horses,  as  well 
as  by  Ps.  xxxii.  9,  where  with  horses   mules  are 
also    mentioned    as    bridled    animals.       [Gesen. 
Thes  ,  s.  11. ,  abundantly  illustrates  Ihe  nobler  na- 
ture of  the  Eastern  ass,  and  the  higher  estimate 
put   upon    it.     See    also    Houghton's    article  in 
Smith's  Dictionary  of  the  Bible,  I.  182,  Am.  Ed.  A.] 
2.   Vers.   4—12.    Eight  additional  proverbs  di- 
rected against  the  folly  of  fools  (among  them  one 
consisting   of  two  verses,  vers.  4,  6). — Ans^ver 
not  a  fool  according  to  his  foUy,  i.  e.,  speak 
not  with  him   in  accordance  with    his    folly,  con- 
firming tliyself  to  it,  imitating  it,  and  thereby  be- 
coming tliyself  a  fool.     On  the  oilier  hand,  ver.  5: 
Answer  a  fool  according  to  his  folly,  i.  e., 
.serve  him  in   his  senseless   babbling  with    an  ap- 
propriate, sharply  decisive  retort,  use   with  the 
coarse   block  (blockhead)  the  he.avy  wedge  that 
belongs  lo  it.     The   proverb   in   ver.  5  does  not 
then  st.and  as  a  restriction  on  the  meaning  of  ver. 
4    (as  Ew.\LD  holds),   but    yet   adjusting   it,    and 
guarding  against  what   might   be  misunderstood 
in  the  former  language.      [S.iys  Andrew  Fuller: 
The  terms  in  the  tirst  instance    mean  "in  a  fool- 
ish manner,"  as  is  manifest  from  the  reason  given. 
In  the  second  instance  they   mean   "in  Ihe  man- 
ner which  his  folly  requires."     This  is  also  plain 
from  the   reason  given.     A  foolish  speech  is  not 
a  rule  for   our  imitation;   nevertheless  our   an- 
swer must  be  so  framed  by  it  as  to  meet  and  re- 
pel it.      "This  knot  will  be  easily  loosed,"   says 
MupFET,   "if  it  be   observed    that  there  are  two 
sorts  of  answers,  the  one  in  folly,  the  other  unto 
folly."  A.] 

Ver.  6.  He  cutteth  off  the  feet,  he  clrink- 
eth  damage,  who  sendeth  a  message  by  a 
fool.  Comp.  the  two  figurative  expressions  in 
clause  a,  the  first  ("he  cutteth  off  the  feet,"  i.  e., 
his  own  feet,  amputat  sihi  peden — Michaelis, 
ScHELLiNO,  Beetheau,  Elster,  Stieb,  [Kamph. 
WoRnsw.]  f(c.,)  means:  he  deprives  himself  of 
the  means  of  attaining  the  end,  he  puts  himself 
~iilo  a  helpless  condition;  [and  the  idea  is  better 
»';pressed  in  this  way  than  if  we  adopt  the  ex- 


cut  off  drinks  damage."  A.]  The  second  phrase 
"  he  drinketh  injury  or  wrong,"  according  to  Job 
xxi.  20  ;  xxxiv.  7,  is  equivalent  to  "  he  sufl'ers 
abuses,  he  experiences  iu  the  largest  measure  an 
injury  self-devised."  For  similar  use  of  the  term 
"words"  in  the  sense  of  commands,  directions, 
a  mess.age,  comp.  Ex.  iv.  13;  2  Sam.  xv.  3(!. 
For  the  general  meaning  compare  like  complaints 
of  bad  and  foolish  messengers  in  x.  20;  xxv.  13. 
Ver.  7.  Take  away  the  legs  from  the  lame. 

The  verb  HIT  appears  lobe  used  here  with  Ihe 
meaning,  which  it  is  true  is  not  lo  be  discovered 
elsewhere,  of  tollere,  to  take  away.  For  Ihe 
meaning  of  the  comparison,  according  to  b,  seems 
to  be  this:  Always  take  from  the  lame  his  legs, 
(i.  e.,  his  lame  legs), /or  they  are  really  useless  lo 
Aim,  just  as  the  "proverb,"  (i.e.,  the  maxim  of 
wisdom,  the  Maschal)  in  the  mouth  of  the  fool  is 
useless,  something  that  might  without  loss  be 
never  there  ;  for  the  fool  is  and  continues  still  a 
fool  (ver.  9;  xii.  16;  xiv.  24,  etc.).  Thus  Um- 
BREiT,  Beetheau,  Stier  [Stuart,  Kamph.]  cor- 
rectly expLain,  while  the  rest  take  some  one  and 
some  another  w.ay  to  explain  the  peculiarly  obscure 

and  difficult  '"/'l.  So  Luther  takes  the  phrase 
altogether  arbitrarily  in  the  sense  of  "  to  dance  " 
("as  dancing  to  a  cripple,  so  does  it  befit  a  fool 
to  speak  of  wisdom");  in  like  manner  Jakchi 
and  Levi  ben  Gerson   ("his   legs  are   too  long 

for  the  lame."  V7T  being  taken  as  equivalent 
to    in3.3),   and   also  Geier,   Rosenm,  J.  H.    Mi- 

:  t' 

CHAELis,  SciiELLiNG,  etc.,  who  take  V 7T  as  a  sub- 
stantive equivalent  to  nV/T  in  the  sense  of  elr- 
vatio.  [TheE.  V.  renders  "the  legs  of  Ihe  lame 
are   not   equal"].        Ewald    and   Elster   read 

V/l,  "the  legs  of  the  lame  are  too  loose"  (.\bi:n 

|T  T  ^  ^ 

Ezra  had  already  given  a  similar  rendering) 
[Gesen.,  "hang  down,"  so  De  W.,  N.,  Wordsw.; 
"  are  weak,"  H.  M.].      Hitzig   finally   gives  ihe 

Inf.  ab.s.  JlvT:  "leaping  of  the  legs  on  the  part 
of  a  lame  man — so  is  a  proverb  in  I  lie  mouth  of  a 
fool,"  (the  same  meaning,  therefore,  substan- 
tially as  in  Lutheb's  conception.) 

Ver.  8.  As  a  bag  of  jewels  on  a  heap  of 
stones,  so  is  he  that  giveth  honor  to  a  fool, 
li  Ihe  noun  HOJID  which  occurs  only  here  ex- 
presses  the  idea  "heap  of  stones,"  ocervus  lapuiu^n, 
which  is  altogether  probable  from  its  derivation 
from  DJI.  lo  stone,  to  heap  up  stones,  then  ihe 
|3X  "ins  must  be  a  parcel  not  of  common,  but  of 
precious  stones  (comp.  Ex.  xxviii.  9;  xxxv.  27, 
where  ]3S  alone  stands  for  lapis  preliosior),  and 
this  all  the  more  since  the  2d  clause  makes  this 
rendering  peculiarly  natural.  So  R.  Levi  be.n 
Gerson,  then  Luther,  Geier,  Schultens,  Ge- 
SF.Nius,  Umbreit,  Stieb,  Elsteb.  [E.  V.  in  mar- 
gin, De  W.,  N.,  W.]. — of  whom  Luther,  Geieh. 
Schultens,  Stier  [Worosw.]  think  particularly 
of  a  heap  of  stones  raised  by  the  stoning  of  a 
malefactor,  a  tumulus  agyestus  supra  corpus  lapida- 
tum,  which   is  certainly  more   natural   than  with 


224 


THE  rROVEllBS  OF  SOLOMON. 


Jekome,  (Vulg.,  acervus  Mercurii),  several  of  the 
early  Rabbis,  Jarchi,  V.  E.  Loscher  (iq  the 
"  Unschuldigen  Nachrkhlen,"  Vol.  13,  p.  496),  and 
Oetinger,  to  think  of  a  Hermes,  a  heap  of  stones 
dedicated  to  Mercury  (Au(Jof  ipnalov,  slatua  mer- 
curialis).  Others  (Bertheau,  Ewald  [Fuekst, 
Kamph.,  E.  v.,  in  text,  H.,  S.,  M.]  e(c.,)loUowiug 
the  LXX  and  Chald.,  talie  HDJID  in  the  sense  of 
"sling,"  and  regard  111X  as  an  Infin. ;  "as  the 
binding  a  stone  fast  to  the  sling"  ; — but  against 
this  may  be  maintained  the  inappositeness  of  the 
figure  as  compared  with  the  idea  in  clause  b,  and 
tlie  fact  that  such  a  meaning  cannot  be  proved  to 
belong  to  the  noun,  and  the  circumstance  that  the 

gling  is  elsevphere  always  called  i'^p.. — HiTZio  : 
"  as  a  little  stone  on  the  beam  of  a  balance," 
etc., — forhe  says  the  noun  W  means,  according  to 
the  Arabic,  the  "beam  of  a  balance,"  and  IX  l!f 
signifies  a  "bit  or  kernel  of  stone,"  a  little  stone 
serving  to  bind  the  balance  (?). 

Vcr.  9.  A  thorny  staff  that  riseth  up  in  the 
hand  of  a  drunkard,  (so  is)  a  (wise)  proverb 
in  the  mouth  of  a  fool.  If  in  ver.  7  a  Masch.il, 
a  maxim  of  wisdom,  taken  into  the  mouth  of  a 
fool  was  represented  as  something  useless,  desti- 
tute of  all  aim  and  effect,  it  here  appears  rather 
as  something  working  absolute  harm,  wounding, 
injuring  like  thorns,  and  in  particular  like  an 
instrument  of  correction  heedlessly  carried,  stri- 
king in  the  wrong  place,  and  so  grossly  misused. 
Comp.  Luther's  marginal  note,  which  in  the 
main  point  certainly  interprets  correctly :  when 
a  drunkard  carries  and  brandishes  in  his  hand 
a  sweet  briar,  he  scratches  more  with  it  than  lie 
allows  the  roses  to  be  smelled  ;  so  a  fool  with  the 
Scriptures  or  a  judicial  maxim  oft  causes  more 
harm  than  profit." — Hitziq  following   the  LXX, 

reads  in  clause  b  TOD  instead  of  7C'0,  and  fur- 
thermore takes  the  verb  of  clause  a  in  the  sense 
of  "to  shoot  up,"  and  therefore  renders:  Thorns 
shoot  up  by  (under)  the  hand  of  the  hireling  (?) 
and  tyranny  by  the  mouth  of  fools."  But  we  do 
not  need  to  give  to  the  verb  here  even  as  a  secon- 
dary meaning  the  sense  of  growing  up  (as  Ewald, 
Umbreit,  Stier  propose),  as  the  simple  original 
meaning  of  rising  up;  raising  itself  gives  a  mean- 
ing in  every  way  satisfactory.  [The  rendering 
of  the  E.  v.,  H.,  W.,  "as  a  thorn  goelh  up  into 
the  liand,"  etc.,  wounding  unconsciously,  is  less 
forcible  every  way  than  that  of  the  author,  with 
whom  DeW.,  K.,  Bertheau,  N.,  S.,  M.,  etc., 
agree.  A.] 

Ver.  10.  An  archer  that  Tj^oundeth  every- 
thing (for  this  meaning  comp.  3^,  "an  archer 
or  dartsman,"  comp.  Jer.  1.  29;  Job  xvi.  43;  for 
the  verb  in  this  sense.  Is.  li.  9),  and  he  that 
hireth  a  fool,  and  he  that  hireth  vagrants 
('■passers  by,"  i.  e.,  therefore  untried,  unreliable 
persons,  who  soon  run  away  again) — are  alike; 
one  of  the  three  is  as  foolish  as  another.  This 
interpretation,  which  is  followed  by  Sciiellino, 
EwALu,  Bertheau,  Stier,  [DeW.,  KAm-ii.,  and 
virtually  S.  and  M.],  involves  it  is  true  a  certain 
hardness,  especially  in  the  relation  of  the  figure  in 
a  to  the  two  ideas  in  b;  it  corresponds  best,  liow- 
ever,  with  the  simple  literal  meaning  of  the 
passage.      Luther,  Gbiee,    Seb.    Schmid,  [N., 


Words w. ]  render :  ' 'A  master  formeth  all  aright," 
magister  format  omnia  recte;  in  a  similar  way 
Elster:  "An  able  man  formeth  all  himself" 
(in  contrast  with  the  fool,  who  seeks  to  hire  others, 
and  even  incompetent  persons  of  all  sorts,  strag- 
glers and  vagrants,  etc.,  to  transact  his  business). 
[The  E.  v.,  which  is  followed  against  his  will  by 
HoLDEN,  interprets  the  "master"  as  God:  "the 
great  God,"  e/c.].  Umbkeit  and  HiTzio  [with 
another  common  meaning  of  2")]:  '•  Much  pro- 
duceth  all,"  as  though  the  meaning  were  similar 
to  that  in  the  otrnf  f^«  doOi/cerni  amC,  Matt.  xiii. 
11;  XXV.  20.  Others  read  3T  instead  of  y\  e.g., 
the  Vulg.,  Judicium  determinat  causas,  and  of  re- 
cent expositors  Ziegler,  etc. 

Ver.  11.  As  a  dog  that  returneth  to  his 
vomit  (comp.  the  New  Testament  citation  of  this 
passage  in  2  Pet.  ii.  22)  so  the  fool  (ever)  re- 
peateth  his  folly;  lit.,  "so  comes  tlie  fool  for 
the  second  time  again  with  his  folly,"  comp.  xvii. 
9.  Here  is  plainly  meant  not  merely  a  con- 
stantly renewed  return  to  foolish  assertions  in 
spite  of  all  the  rational  grounds  adduced  against 
them,  but  a  falling  again  into  foolish  courses  of 
action  after  brief  endeavors  or  beginnings  at  im- 
provement (comp.  Matt.  xii.  4li ;  John  v.  14; 
Heb.  vi.  4-8.) 

Ver,  12.  Seest  thou  a  man  wise  in  his 
O'wn  eyes,  ;'.  e.,  who  holds  himself  as  wise,  and 
by  this  very  blind  over-estimate  of  himself 
thoroughly  and  forever  bars  for  himself  the  way 
to  true  wisdom  (comp.  xxx.  12),  like  the  PJiari- 
sees  mentioned  in  John  ix.  41,  who  gave  it  out 
that  they  saw,  but  were  in  truth  stone-blind. — 
With  i  compare  chap.  xxix.  20,  where  this  2d 
clause  recurs  literally. 

3.  Vers.  13-16.  Four  proverbs  against  sloth. — 
Ver.  13.   Comp.  the  almost  identical  proverb  in 

chap.  xxii.  13. — A  lion  is  in  the  way.  vPE'  a 
synonym  of  'IX  designates  the  lion  as  a  roaring 
animal,  as  rugiens  sive  rugilor;  it  does  not  con- 
trast the  male  lion  with  the  lioness  (Vulg.),  or 
again  the  young  lion  with  the  full  grown,  (Lu- 
ther). 

Ver.  14.  Comp.  vi.  10;  xxiv.  33.  With  this 
figure  of  the  door  ever  turning  on  its  hinges  but 
nevermovingfrom  its  place  comp.  the  well-known 
words  of  ScHJLLEK — "  dreht  sick  trdg  und  dumm  wie 
des  Fdrber's  Gaul  im  Ring  fteriem"  [turns  lazy  and 
stupid  like  the  dyer's  nag  round  in  its  circle.] 

Ver.  15.  Comp.  the  almost  identical  proverb, 
chap.  xix.  24. 

Ver.  16. — The  sluggard  is  V7iser  in  his 
own  eyes.  (comp.  ver.  12)  than  seven  men 
vrho  give  a  wise  answer.  The  number  seven 
stands  here  not  because  it  is  the  sacred  number, 
but  to  express  the  idea  of  plurality  in  a  concrete 
and  popular  way.  Comp.  ver.  2.5 ;  also  vi.  31 ; 
xxiv.  16;  Jer.  xv.  9;  1  Sam.  ii.  5;  Ecclesiast. 
xxxvii.  14. — With  this  use  of  D.ya  "  taste  "  in 
the  sense  of  "understanding,  judgment,"  comp. 
1  Sam.  xxi.  14  ;  xxiii.  33  ;  Ps.  cxix.  66  ;  Job  xii. 
20;  also  remarks  above  on  Prov.  xi.  22,  where 
is  denoted  in  addition  a  quality  of  the  moral  life. 
"To  give  back  understanding"  is  naturally 
equivalent  to  giving  an  intelligent,  wise  answer, 
as  a  sign  of  an  intelligent  disposition;  comp. 
xvii.  18. 


CHAP.  XXVI.  1-28. 


229 


4.  Vers.  17-19.  Ag;unst  ilelight  in  strife  and 
wilful  provocation. — He  layeth  hold  on  the 
ears  of  a  dog  (and  so  provolies  the  jinimal  out- 
right to  barking  and  biting)  -who  passing  by 
is  excited  by  strife  that  is  not  his,  lit  ,  "over 
a  dispute  not  for  him  "  (comp.  Hab.  ii.  6).  For 
the  use  of  this  verb  "to  provolie  or  excite  one's 
self,"  comp.  the  remark   on  xx.  2.     This  ^3^7I'3 

with  the  Part.  13J?  forms  an  alliteration  or  po- 
lyptoton  which  (with  Stier)  may  be  substantially 
reproduced  in  German:  "wer  voriibergehend  sick 
iib^rgehen  [sick  die  Galle  iihrrlau/en)  lUsst,^^  etc. 
There  is  no  occasion  for  Hitzig's  assumption, 
that  Instead  of  ^3.^'^p  there  stood  originally  in 
the  text  the  D'^i'jTD  which  is  expressed  by  the 
Syriac  and  Vulg.  ;  "he  who  meddleth  in  strife," 
etc.  [The  E.  V.  has  taken  this  doubtless  un- 
der the  influence  of  those  early  versions.] 

Vers.  18,  19.  As  a  madman  who  casteth 

fiery  darts,  arrovrs  and  death.  The  n^Hin'p 
which  occurs  only  here,  signifies,  according  to 
Symmachcs,  the  Vers.  Venet.,  and  Aben  Ezra, 
one  beside  himself  or  insane  (ifccrruf,  irsipuftem^). 
For  the  combination  of  the  three  ideas,  tiery 
darts,  arrows  and  de.ath  (i.  e.  deadly  missiles), 
comp.  the  similar  grouping  in  xxv.  18  a. — So 
the  man  that  deceiveth  his  neighbor. 
T\^3^  is  to  "deceive,  to  deal  craftily,"  not  to 
"  atHict  "  (Umbreit),  or  "  overthrow"  (  Va.n  Ess). 
— And  (then)  saith:  Am  I  not  in  sport? 
The  meaning  of  the  simple  "and  saith"  llie 
Vulgate  paraphrases  correctly  when  it  renders: 
"elciim  deprehensus  fuerit,  dicit,"  etc.  ["Quipping 
and  flouting,"  says  Muffet,  "is  counted  the 
flower  and  grace  of  men's  speech,  and  especially 
of  table  talk;  but  the  hurt  that  conielh  by  this 
flower  is  ,as  bitter  as  wormwood,  and  the  dis- 
grace which  this  grace  castelh  upon  men  is 
fouler  than  any  dirt  of  the  street." — .\  ] 

■5.  Vers.  20  28.  Nine  proverbs  against  malice 
and  deceit. — 'Where  the  wood  faileth  the 
fire  goeth  out,  etc.  Comp.  the  .\rabic  proverb 
expressing  the  same  idea,  aimed  at  slander  (in 
ScHEiD,  SeUcta,  p.  18):  "He  wlio  layeth  no 
wood  on  the  fire  keeps  it  from  burning.''  For 
this  description  of  the  "slanderer"  comp.  xvi. 
28. 

Ver.  21.  The  direct  opposite  to  the  contents  of 
the  preceding  verse. — Coals  to  burning  coals ; 
lit.,  black  coals  to  burning  coals.  For  the  "  man 
of  contentions"  in  clause  b  comp.  xxi.  9;  xxvii. 
15. 

With  ver.  22  compare  the  literally  identical 
proverb  xviii   8. 

Ver.  23.  Silver  dross  spread  over  a  pot- 
sherd. "Silver  of  dross"  is  impure  silver  not 
yet  properly  freed  from  the  dross,  and  therefore 
partly  spurious  (Vulg.,  arffentum  sordidum).  and 
not  some  such  thing  as  a  glazing  with  the  glitter 
of  silver  made  of  plumbago  (LithaTgyrus),  and 
so  imitation  of  silver,  as  many  think,  and  as 
Luther  seems  to  have  expressed  in  his  "Silber- 
tchaum."     t^'in,    potsherd  (Isa.   xliv.  11),  seems 

to    be   used    intentionally    instead    of    ty^n^'/S 
"  an  earthen  vessel,"  to  strengthen  the  impres- 
sion of  the  worthlessness  of  the  object  named. — 
5 


(So  are)  burning  lips,  ;'.  e.  fiery  protestations 
of  friendship,  or  it  may  be  warm  kisses  (which 
Bertheau  understands  to  be  the  specific  mean- 
ing), which  in  connection  with  a  genuinely  good 
heart  on  the  part  of  the  giver  are  a  sign  of  true 
love,  but  with  a  "  wicked  heart"  are  on  the  con- 
trary repulsive  demonstrations  of  hypocrisy, 
witliout  any  moral  worth  (comp.  the  kiss  of 
Judas,  Matt.  xxvi.  48  so.).     It  is  unnecessary  to 

read  with  Hitzig  D"p7n,  "  smooth  lips,"  instead 

of  D'p/i,  "burning"  lips. 

Vers.  24,  25.  'With  his  lips  the  hater  dis- 
sembleth.  For  the  verb  which  may  not  here, 
as  in  XX.  11,  be  translated  "is  recognized"  (so 
Luther,  following  the  Chald.  and  Vulg.),  comp. 
the  Hithp.  of  IDJ,  which  elsewhere  expresses 
the  idea  of  "dissembling."  e.  g.  Gen.  xlii.  7; 
1  Kings  xiv.  5,  6. — And  within  he  prepareth 
deceit.  Comp.  Jer.  ix.  7,  and  with  HO'^O  iT't;' 
"  to  set,  contrive,  prepare  deceit,"  compare  the 
"setting  or  preparing  snares,"  Ps.  cxl.  G. — For 
seven  abominations  are  in  his  heart.  See 
remarks  above,  en  ver.  lij,  and  comp.  the  seven 
devils  of  Matt.  xii.  45,  which  represent  an  in- 
tensified power  in  present  moral  deformity.  That 
there  is  a  specific  reference  to  the  six  or  seven 
abominations  mentioned  in  chap.  vi.  16-19,  is  an 
arbitr.ary  conjecture  of  Aben  Ezra. 

Ver.  26.  Hatred  is  covered  by  deceit. 
PXBO  from  Ntyj,  "  to  deceive,"  is  doubtless  cor- 

I  T    -  T  T 

rectly  understood  by  the  LXX,  %vhen  they  ex- 
press the  idea  by  iSuAof  (comp.  also  the  fraudu- 
lenter  of  the  Vulg.);  here  it  designates  specifi- 
cally "  iiypocrisy,  the  deception  of  friendly  lan- 
guage used  to  one's  face"  (Umbreit).  The  suf- 
fix in  IJ^i'l  refers  then  by  an  obvious  construclio 
ad  scnsmn  to  him  who  conceals  his  hatred  in  this 
hypocritical  way.  The  second  clause  gives  assu- 
rance then  of  the  certain  occurrence  of  an  ex- 
posure of  this  flatterer  "  in  tlie  assetnbly,"  /.  e. 
before  the  congregation  of  his  people  assembled 
for  judgment,  who  perliaps  through  some  judi- 
cial process  that  ends  unfortunately  for  him 
come  to  the  knowledge  of  his  villanies.  Hitzig 
partially  following  the  LXX  [o  Kpv-Tuv  ex'^P"-" 
am'iGT7jaL  do'Xov),  renders:  He  who  concealeth 
hatred,  devising  mischief  ('?),  his  vileness  is  ex- 
posed in  the  assembly." 

Ver.  27.  He  that  diggeth  a  pit  faileth  into 
it.  Comp.  Eccles.  x.  8  ;  Ecclesiast.  xxvii.  26  ; 
Ps.  ix.  16.  and  with  respect  to  the  "falling  back 
of  the  stone  that  has  been  (wickedly)  rolled"  in 
clause  6,  comp.  Ps.  vii.  17:   Matt.  xxi.  44. 

Ver.  28.  The  lying  tongue  hateth  those 
that  are  ■wounded  by  it.  If  the  reading 
rj'l  is  correct  this  may  be  the  rendering,  and 
the  "crushed"  (plural  of  ^T  [E.  V.  the  op- 
pressed], Ps.  ix.  10:  X.  18;  Ixxiv.  21),  ;.  e.  the 
bruised  (or  oppressed  or  wounded — see  Umbreit 
and  Stiek  on  this  passage)  of  the  lying  tongue, 
are  then  those  whom  this  tongue  has  bruised  or 
wounded,  the  victims  of  its  wickedness — and  not 
those  possibly  whom  it  proposes  to  wound  ot 
oppress  (Umbreit,  De  W.,  Van  Ess),  or  again 
those  who  wound,  i.  e.  punish,  it  [conferentPs  sir^ 
castigantes    ipsam — Luther,    Geier.    Grsenius). 


226 


THE  PROVERBS  OF  SOLOMON. 


Inasmuch,  however,  as  the  proposition  is  by  no 
means  universally  and  in  every  case  true,  that 
the  lying  tongue,  or  that  detraction  hates  its  own 
victims,  and  since  besides  the  second  clause 
seems  to  demand  another  sense,  it  might  be  jus- 
tifiable to  read  with    Ewald   and   Hitzig  VjnS; 

T  ~: 

accordingly  "  the  lying  tongue  hates  Us  own  mas- 
ter," i.  e.  it  hurls  him  into  calamity,  brings  him 
to  ruin — -a  meaning  which  also  corresponds  ad- 
mirably with  ver.  27.  [See  Critical  notes  for 
the  three  chief  explanations  of  tlie  form  and  de- 
rivation of  the  word.  The  passive  rendering 
hns  this  advantage,  that  it  makes  the  fourth  in- 
stance correspond  with  the  otlier  three  in  which 
the  word  is  used;  this  presumption  must  be  de- 
cidedly overthrown.  This  we  do  not  think  is 
done;  sotheE.  V.,  H.,  N.,  S.,  M.,  W.,  Kamph.,  etc. 
— .\.]  For  the  noun  rendered  •'  offence,"  in  clause 
b,  oomp.,  moreover,  the  cognate  verb  in  clause  a 
of  xiv.  32. 


DOCTKINAL,    ETHICAL,   HOMILETIC   AND 
PRACTICAL. 

It  is  mainly  three  forms  of  dishonorably  and 
morally  contemptible  conduct,  against  which  the 
condemning  language  of  the  proverbs  in  this 
section  is  directed;  foolishness  or  folly  in  the 
narrower  sense  (vers.  1-12;)  sloth  (vers.  13-16); 
and  a  wicked  maliciousness  (vers.  17-28),  which 
displays  itself  at  one  time  as  a  wilful  conten- 
tiousness .and  disposition  to  annoy  (17-19),  and 
at  another  as  an  artful  calumniation  and  hypocri- 
tical slandering  (20-28).  Original  ethicnl  truths, 
SHcli  as  have  not  appeared  in  previous  chapters, 
are  expressed  only  to  a  limited  extent  in  the 
proverbs  which  relate  to  tliese  vices.  The 
novelty  is  found  more  in  the  peculiarly  pointed 
and  figurative  form  which  distinguishes  in  an 
extraordinary  degree  the  maxims  of  this  chapter 
above  others.  Yet  there  are  now  and  then  es- 
8cn!i.iUy  new  ideas;  what  is  said  in  ver.  2  of  the 
futility  of  curses  that  are  groundless  ;  in  vers. 
4,  5  of  uttering  the  truth  staunchly  to  fools  with- 
out becoming  foolish  one's  solf ;  in  vers.  7  and  9 
of  the  senselessness  and  even  harmfulness  of 
proverbs  of  wisdom  in  the  mouth  of  a  fool;  in 
vers.  12  of  the  incapability  of  improvement  in 
conceited  fools  who  deem  themselves  wise;  and 
finally  in  vers.  27,  28  of  the  self-destroying  reflex 
power  of  malicious  counsels  formed  against  one's 
neiglibor. 

llninil;/  on  llie  chapter  as  a  whole.  — Of  three 
kinds  of  vices  which  the  truly  wise  man  must 
avoid:  1)  folly;  2)  sloth;  3)  wicked  artifice. — 
Si'ocKKii:  What  kinds  of  people  are  worthy  of 
no  honor:  1)  fools;  2)  sluggards  or  idlers;  3) 
lovers  of  contention  and  brawling. — Staiike: 
A  (warning)  lesson  on  folly,  sloth  and  deceitful- 
nesa. 

Vers.  1-G.  WUrtemherj  Bible  (on  ver.  1):  — 
Honor  is  a  reward  of  virtue  and  ability;  wilt 
thou  be  honored,  then  first  become  virtuous  and 
wise! — Mklanchthon  (on ver.  2):  As  a  consola- 
tion against  all  calumnies  and  unjust  detr.-iotion 
the  assurance  of  the  divine  word  serves  us, — 
that  false  (groundless)  curses,  lliough  they  mo- 
mentarily harm  ami  wound,  yet  in  the  end  ap- 
pear in  their  nothingness,  and  are  cast  aside,  in 


accordance  with  the  saying :  truth  may  indeed 
be  repressed  for  a  time,  but  not  perish  (Ps.  xciv. 
15 ;  2  Cor.  iv.  9).  ["  Truth  crushed  to  earth 
shall  rise  again  ;  the  eternal  years  of  God  are 
hers." — Lawson  :  The  curses  of  such  men  in- 
stead of  being  prejudicial,  will  be  very  useful  to 
us,  if  we  are  wise  enough  to  imitate  the  conduct 
of  David,  whose  meekness  was  approved,  his 
prayers  kindled  into  a  flame  of  desires,  and  his 
hopes  invigorated  by  them]. — Geieu  (on  ver.  3) : 
One  may  not  flatter  his  own  unruly  flesh  and 
blood,  but  must  seek  to  keep  it  properly  in 
check. — Starke  (on  vers.  4,  .5) :  Great  wisdom 
is  needful  to  meet  the  different  classes  of  our 
adversaries  in  an  appropriate  way. — (On  ver.  6) : 
Important  concerns  one  should  commit  to  skilful 
and  .able  servants. 

Vers.  7-12.  Luther  (Marginal  comment  on 
ver.  7) :  Fools  ought  not  to  be  wise  and  yet  will 
be  always  affecting  wisdom. — [Trapp  :  If  thy 
tongue  speak  by  the  talent,  but  thine  hands  scarce 
work  by  the  ounce,  thou  sh.alt  pass  for  a  Phari- 
see (Matt,  xxiii.  3).  They  spake  like  angels, 
lived  like  devils;  had  heaven  commonly  at  their 
tongue  ends,  but  the  world  continually  at  their 
finger  ends]. — Starke  (on  vers.  7,  9):  He  who 
will  teach  others  in  divine  wisdom,  must  first 
have  mastered  it  himself  (Ecclesiast.  xviii.  19); 
then  he  will  not  only  teach  with  profit,  but  also 
have  honor  from  it. — (On  ver.  9):  He  who  mis- 
uses God's  word  does  himself  thereby  llic  great- 
est injury. — (On  ver.  8) :  Beware  of  all  flattering 
of  the  ungodly;  forone  prepares  himself  thereby 
but  a  poor  reward.. — (On  ver.  10):  As  is  the 
master  so  is  the  servant.  Bad  masters  like  bad 
servants. — (On  vers.  II):  If  all  relapses  in  sick- 
ness are  dangerous,  so  much  more  relapses  into 
old  sins. — (On  ver.  12):  Self-pleasing  and  self- 
relaxation  is  the  prolific  mother  of  many  other 
follies. — WoHLFAKTii  (on  ver.  12) :  Let  no  one 
esteem  himself  perfect,  t)ut  let  every  one  strive 
for  humility  and  cherish  it  as  his  most  sacred 
possession. — [Lawson  (on  ver.  8):  But  does  not 
God  Himself  often  give  honor  to  fools?  Yes. 
lie  is  the  judge  of  nations  who  has  a  right  to 
punish  men  by  subjecting  them  to  the  power  of 
fools.  We  are  to  regulate  our  conduct  not  by 
His  secret  but  His  revealed  will. — Arnot  (on 
ver.  II):  When  the  unrenewed  heart  and  the 
pollutions  of  the  world  are,  after  a  tempor.ary 
separation,  brought  together  again,  the  two  in 
their  unholy  wedlock  become  *'  one  flesh."  Man's 
true  need — God's  sufficient  cure  is  "Create  in 
me  a  clean  heart,  .and  renew  a  right  spirit  within 
me." — J.  Edwards  (on  ver.  12):  Those  who  are 
wise  in  their  own  eyes  are  some  of  the  least 
likely  to  get  good  of  any  in  the  world. — Bridges  : 
The  natural  fool  has  only  one  hinderance — his 
own  ignorance.  The  conceited  fool  has  two — 
ignorance  and  .self-delusion]. 

Vers.  13-lti.  Lange:  That  the  weeds  of  sin 
are  ever  getting  the  upper  hand  as  well  in  hearts 
as  in  the  Church,  comes  from  this,  that  men  do 
not  enough  watch  and  pray,  but  only  lounge,  are 
idle  and  sleepy:  I  Thess.  v.6.  —  Bcrleburij  Bible: 
The  sluggard  remains  year  in  year  out  sitting 
on  the  heap  of  his  self-chosen  convenient  Chris- 
tianity, reads,  hears,  pr.avs,  sings  in  the  Church 
year  after  year,  and  makes  no  progress,  never 
comes  to  an  inner  complete  knowledge  of  truth; 


I 


CHAP.  XXVII.  1-27. 


227 


just  as  the  door  always  remains  in  one  place, 
although  it  turns  this  way  and  that  the  whole 
year  through,  and  swings  on  its  hinges.  This 
slothfulness  is  the  mother  of  all  the  doctrines 
which  encourage  the  old  Adam,  and  in  the  mat- 
ter of  sanctification  throw  out  the  *' cannot,'' 
where  it  is  a  "will  not"  that  hides  behind. — 
WoHLFARTH :  The  sluggard's  wisdom.  Rest  is 
to  him  the  sole  end  of  life ;  only  in  indolence 
does  he  feel  happy,  elc. 

Vers.  17-19.  Starke  (on  ver.  17) :  To  mix 
one's  self  in  strange  matters  from  forwardnesss 
and  with  no  call,  has  usually  a  bad  issue. — Osi- 
ANDER  (on  vers.  18,  19) :  In  the  sight  of  God  the 
wantonness  and  wickedness  of  the  heart  are  not 
hid;  moreover  He  does  not  let  tiiem  go  unpun- 
ished.— Zeltner:  Crafty  friends  are  much  more 
dangerous  and  injurious  than  open  enemies.— 
Lange:  It  testifies  of  no  small  wickedness  when 


one  alleges  quite  innocent  intentions  in  injuring 
another,  and  yet  with  all  is  only  watching  an 
opportunity  to  give  him  a  blow. 

Vers.  20-28.  Hasius  (on  vers.  20  sq.):  There 
would  not  be  so  much  dispute  and  strife  among 
men  if  there  were  not  so  many  base  spirits  who 
nourish  and  promote  it  in  every  way. — Starke: 
Slanders  and  contentions  are  to  be  regarded  as 
a  flame  to  which  one  should  not  supply  wood, 
but  rather  water  to  quench  them. — [Trapp  (on 
ver.  23) :  Counterfeit  friends  are  nought  on  both 
sides]. — Von  Gerlacu  (onver.  2G):  Though  a 
deceitful  man  may  succeed  in  cheating  individu- 
als, yet  this  is  not  possible  before  the  whole 
Church  (Acts  v.  1-11). — (Onver.  27):  A  hypo- 
critical tongue  if  it  has  injured  any  one  followj 
him  still  further  with  lies  to  defend  itself,  and  sa 
it  causes  universal  confusion. 


i)  Against  vain  self-praise  and  presumption. 

Chap.  XXVII. 

( With  an  admonition  to  prudence  and  frugality  in  agriculture :    vers.  23-27). 

t       Boast  not  thyself  of  to-morrow, 

for  thou  knowest  not  what  a  day  will  bring  forth. 

2  Let  another  praise  thee  and  not  thine  own  mouth, 
a  stranger  and  not  thine  own  lips. 

3  Stone  is  heavy  and  sand  weighty; 

the  fool's  wrath  is  heavier  than  them  both. 

4  Anger  is  cruel  and  wrath  is  outrageous ; 
but  who  can  stand  before  jealousy  ? 

5  Better  is  open  rebuke 
than  secret  love. 

6  Faithful  are  the  wounds  of  a  friend, 
but  the  kisses  of  an  enemy  are  deceitful. 

7  The  satisfied  soul  loathetli  a  honeycomb ; 

to  a  hungry  soul  every  bitter  thing  is  sweet. 

8  As  a  bird  that  wandereth  from  her  nest 

so  is  a  man  that  wandereth  from  his  home. 

9  Oil  and  perfume  rejoice  the  heart, 

but  the  sweetness  of  a  friend  is  better  than  one's  own  counsel. 

10  Thine  own  friend  and  thy  father's  friend  forsake  not; 

and  into  thy  brother's  house  enter  not  in  the  day  of  thy  calamity ; 
better  is  a  neighbor  that  is  near  than  a  brother  far  off 

11  Be  wise,  my  son,  and  make  my  heart  glad, 

that  I  may  know  how  to  give  an  answer  to  him  that  reproacheth  me, 

12  The  prudent  man  seeth  the  evil  (and)  hideth  himself; 
the  simple  pass  on  and  are  punished. 

13  Take  his  garment,  for  he  hath  become  surety  for  a  stranger, 
and  on  account  of  a  strange  woman  put  him  under  bonds! 

14  He  that  blesseth  his  friend  with  a  loud  voice  early  in  the  morning, 
let  it  be  reckoned  a  curse  to  him ! 


228  THE  PROVERBS  OF  SOLOMON. 

15  A  continual  dropping  in  a  very  rainy  day 
and  a  contentious  woman  are  alike. 

16  He  that  will  restrain  her  restraineth  the  wind, 
and  his  right  hand  graspeth  after  oil. 

17  Iron  sharpeneth  iron  ; 

so  doth  a  man  sharpen  the  face  of  his  friend. 

18  Whosoever  watcheth  the  fig-tree  eateth  its  fruit, 
and  he  that  hath  regard  to  his  master  is  honored. 

19  As  in  water  face  (answereth)  to  face 
so  the  heart  of  man  to  man. 

20  Hell  and  destruction  are  never  full, 
and  the  eyes  of  man  are  not  satisfied. 

21  The  fining  pot  is  for  silver  and  the  furnace  for  gold, 
but  man  according  to  his  glorying. 

22  Though  thou  bruise  a  ibol  in  a  mortar 
among  grain  with  a  pestle, 

his  folly  will  not  depart  from  him. 

23  Thou  shalt  know  well  the  face  of  thy  sheep ; 
direct  thy  mind  to  thine  herds ; 

24  for  riches  are  not  forever, 

and  doth  the  crown  endure  forevermore? 

25  The  grass  disappeareth,  and  the  tender  grass  is  seen, 
and  the  herbs  of  the  mountains  are  gathered. 

26  Lambs  (are)  for  thy  clothing 

and  the  price  of  thy  field  (is)  goats ; 

27  and  abundance  of  goat's  milk  for  thy  food,  for  the  food  of  thine  house, 
and  subsistence  for  thy  maidens. 

GRAMMATICAL   AND   CRITICAL. 
Ver.  4.  riV^OX  is  nsed  here  ooly  in  the  Old  Testament. 
Ver.  5.  [n^lti  is  regarded  by  Bott.  Q  1133, 1  and  n  3_)  as  the  3d  sing.  fern,  of  the  verb  and  not  as  the  fem.  of  the  adj.; 

T 

the  chief  evidence  being  found  in  the  participles  following,  which,  according  to  Hebrew  usage,  more  naturally  follow 
a  finite  verb. — A.) 

Ver.  9.  [In  ^ny"1  we  have  one  of  the  examples  found  in  Hebrew  in  connection  with  words  in  wide  and  frequent  use, 

in  which  the  suffix  loses  all  distinct  and  specific  application  ;  comp.  in  modern  languages  Monsieur,  Madonna,  Mynherr, 
etc.;  therelore  out's  friend,  a  friend,  and  not  his  friend.     Bott.,  g  876,  c.     r^^)}  is  regarded  by  Gehen.,  Fuerst,  1>oderlein, 

Dathe,  eic.,  as  a  fern,  of  VV  used  collectively;  the  meaning  in  connection  with  1^3 J  ia  then,  "more  than  fragrant  wood." 

Bott.  (^  543.  5)  pronounces  all  the  examples  cited  in  the  lexicons  for  this  use  of  the  noun  "  more  than  doubtful ;''  and,  as 
the  esegetical  notes  show,  nearly  all  commentators  give  to  rii'j.*  its  ordinary  meaning.— A.j 

Ver.  10.  [711?"^  is  one  of  three  nouns  whose  full  and  original  form  appears  only  in  the  stat.  cnnstr.;   the  K'ri  therefore 

points  as  though  the  a&soZ.  were  used  J*1.  while  the  K'thibh  exhibits  the  form  n>^'^-    See  Green,  g  215, 1,  e;  Bott. 

Jg721,  8;  794,  Peel.  IV— A.] 

Ver.  11.  (n3'tyXl  an  Intentional,  or  paragogic  Imperf,  connected  to  Imperatives  by  1  used  as  a  final   conjunction, 
T       T :  ; 

"in  order  that ;"  Bott  .  §  965.  B,  c.     And  let  me=that  I  may. — A.] 

Ver.  14.  D'^UTI.  an  Infin.  abs.  nsed  adverbially,  as  in  Jer.  xxv.  4;  here  on  account  of  the  pause  written  with  *_  in- 
stead of  simple  _. 

Ver.  15.  On  the  question  whether  ninD'J  is  to  be  accented  and  explained  as  a  3d  pers.  Nithpael,  or  whether,  with 

KiMcai,  NoRzi.  and  the  most  recent  editors  and  expositors,  we  should  point  the  form  as  Mile!  [witli  penultimate  accent], 
and  accordingly  regard  it  as  perhaps  a  viiluut.itive  Hiihpael,  with  the  H-  ot  motion  (therelore  "let  us  compare"),   con- 

T 

rtiilt  Berthbau.  Stier  and  Hitzio  on  the  passage.  [Geben,,  Rod.  ^Gesf.n.  Tfifs.,  p.  1376,  add.  p.  114^  Vvf-nsT.  etc..  make  the 
form  a  Nithpael;  BoiT.  (^^_  47-4,4.  a  and  lU7l!,  8)  agrees  with  Hitzig  in  making  it  a  simple  Niphal  with  a  different  transpo- 
sition of  consonants,  and  argues  at  length  for  this  view.  Fderst  pronounces  the  form  participial,  in  opposition  to  nearly 
aU  lexicographers  and  commentators  who  make  it  2d  sing.  fem.  Gesen.  and  some  others,  f 'Mowing  Chaldee  analogies, 
rcn  iered,  "are  to  be  feared."  Kodiqer  (ubi  supra)  ami  most  others  render,  "are  esteemed  alike,"  or  "are  alike."  Comp. 
also  EWALD,  Lehrb.  ^  j32.  d  :  Green,  g  83,  c  (2).— A.] 

Ver.  16.  N'^p'  =n'ip\  according  to  an  interchange  which  is  common  of  X  with  H-     [In  clause  a  we  have  a  singular 

verb  following  a  plural  participle  taken  distributively  as  in  xxii.  21 ;  xxv.  13,  etc. — A.] 

Ver.  17.  nrr  is  best  regarded,  as  Qeier,  Bertheac  and  Stier  take  it,  aa  an  Imperf.  apoc.  Hiphil  from   HIH  =  ^^^ 

"  to  sharpen."     Kwald,  Elster,  etc.,  needlessly  take  the  first  in"*  in  clause  a  as  a  Hophal :  in*  (comp.  the  Vulg.  ej^acuitur) 

and  would  have  only  the  second  recognized  as  a  Voluntntive  Hiphil  (to  be  pointed  "in"*  or  Hri')-     [Bott.  g  1124,  3-  insists 

that  the  Masoretic  forma  can  be  regarded  as  nothing  but  the  ordinarv  adverb  "  together,"  and  that  the  pointing  must  be 
changed  to  in",  "in\  or  in\  nn\    Green,  g  140, 1,  mak.-3  it  a  simple  Kal  Imperf.    Fderst  regards  it  as  a  NiphhaJ 


CHAP.  XXVII.  1-27. 


229 


Imperf.,  no  change  of  vocalization  being  required,  although  the  more  common  form  would  be  nn*.    ^n.  (  Thes.  Gesen  , 

Ind,  pp.  6,  88)  regards  the  form  as  an  apoc.  Hiphil.  for  the  more  common  nn*i  nsed  impersonally,  "  one  sharpens,  men 

sharpen." — A.] 

Ter.  20.  The  parallel  passage  xv.  11  (see  notes  on  this  passage)  shows  that  instead  of  Hl^X  (or  again  instead  of 

7^*^^2()  we  should  read  with  the  K'ri  ?11^K,  or  that  we  should  at  least  assume  a  transition  of  this  latter  form  into  the 

former,  in  the  way  of  lexical  decay  (as  in  njO  for  [IT  JO)-    [Bott.  (J§  262,  a;  293)  notes  this  as  a  tendency  in  proper 

nouns,  aided  perhaps  in  the  case  before  us  by  the  following  liquid. — A.] 

Ver.  22.  ["''71^3  instead  of  the  more  regular  ^ 7y3.  mimetically  sharpened  in  its  vocalization  at  the  end  of  its  clause. 

-  v:  -  ■  v:  T 

See  Bott.,  §?  394,  6;  498,  6.— A.] 

Ver.  25.  [nl3l?y  with  Dasrhesh  dirimens  or  separative,  indicating  the  vocal  nature  of  the  Sheva.    See,  e.  g.  Greenj 

J  24,  6  ;  216,  2,  o.— A.] 


EXEGETICAL. 

1.  Vers.  1-6.  Three  pairs  of  proverbs,  directed 
against  self-praise,  jealousy  and  flattery. 

Vers.  1,  2.  Boast  not  thyself  of  to-mor- 
row, i.  e.,  "do  not  tlirow  out  with  proud  as- 
surance high-soaring  schemes  for  the  future " 
(Elstek);  do  not  boast  of  future  undertaliings  as 
if  they  had  already  succeeded  and  were  assured. — ■ 
For  thou  kno^west  not  ivhat  a  day  ■will 
bring  forth  ;  i.  e.,  what  a  day,  whether  it  be  to- 
day or  to-raorrow,  will  bring  in  new  occurrences, 
is  absolutely  unknown  to  thee.  Comp.  James  iv. 
13-15;  also  Hor.ice,  Od.,  iv.  7,  17:  Quis  scit  an 
adjiciant  hodieriix  crastina  sumiiue  Tempora  Di  su- 
peri  ? — 

^"  Who  knows  if  they  who  all  our  fates  control 
Will  add  a  morrow  to  thy  brief  to-day?" 

Theo.  Maktin's  Translation.] 

and  Seneca,  Thyest.  V.  619:  Nemo  lam  divos  hahuil 
favenUs  Crastinutn  ut possitpolUceri\_^o  one  has  had 
the  gods  so  favorable  that  he  can  promise  himself  a 
morrow]. — -With  ver.  2  comp.  the  German  £i>?enZ()i 
alinkt,  and  Arabic  proverbs  like  "  Not  as  mother 
says,  but  as  the  neiglibors  say"  (Fuerst,  Per- 
lenschniire,  ii.  8),  or  "Let  thy  praise  come  from 
thy  friend's  and  kinsman's  mouth,  not  from  thine 
own"  (Meidani,  p.  4G7.) 

Vers.  3,  4. — Stone  is  heavy  and  sand 
^veighty,  lit,  "  weight  of  stone  and  heaviness 
of  the  sand."  Hitzig  fitly  remarks  with  respect 
to  the  genitive  combinations  of  this  as  well  as  the 
succeeding  verse  ("  Cruelty  of  anger,  etc.")  "The 
genitive  relation  holding  a  figure  before  our  eye 
instead  of  developing  it  in  a  proposition,  possess- 
es nevertheless  the  value  of  a  combination  of 
predicate  and  subject."  [So  K.,  W.,  etc.,  while 
S.  and  others  make  the  relation  directly  that  of 
subject  and  predicate]. — The  fool's  wrath,  i.  e.. 
probably  not:  the  vexation  and  anger  occasioned 
in  others  by  the  fool  (Cocceius,  Schctlte.ns, 
Berthe.id,  [S  ],  etc.),  but  the  annoyance  and  ill- 
humor  experienced  by  himself,  whether  it  may 
have  originated  in  envy,  or  in  a  chafing  against 
some  correction  that  he  has  received,  etc.  Such 
ill-temper  in  the  fool  is  a  burden,  heavier  than 
stone  and  sand,  and  that  too  a  burden  for  himself, 
but  beyond  this  also  for  those  who  must  besides 
suffer  under  it,  whom  he  makes  to  feel  in  com- 
mon and  innocently  his  ill-will  and  temper. — An- 
ger is  cruel  and  wrath  is  outrageous,  lit., 
"cruelly  of  anger  and  inundation  of  wrath." 
With  regard  to  the  genitives,  compare  remarks 
above  on  vs.  3,  o.  For  the  expression  "over- 
flowing of  wrath  "  or  "  excess,  outrageousness  of 


wrath."  comp.  Is.  xxx.  28,  30;  Dan.  ix.  27;  xi. 
22.—  nxjp  in  clause  b,  often  "envy,"  is  plainly 
"jealousy,"  as  in  vi.  34,  35,  which  passage  is 
here  to  be  compared  in  general. 

Vers.  5,  6.  Better  is  open  rebuke  (open, 
undisguised  censure,  honorably  expressing  its 
meaning)  than  secret  love,  i.  c,  than  love 
which  from  false  consider.ation  dissembles,  and 
does  not  name  to  one's  neighbor  his  faults  even 
where  it  should  do  so.  Compare  the  dA^^i^ri-f/r 
£i>  aj'Qjry,  Eph.  iv.  15,  as  well  as  the  numerous 
parallels  in  classic  authors  (Plautus,  Trinummus, 
I.  2,  57;  Cicero,  Ltel.  25;  Seneca,  Epist.  25); 
and  Meid.ini,  II.  64:  "Love  lasts  loiig  as  the 
censure  lasts,"  etc. — Faithful  (lit.  true,  coming 
from  a  true  disposition)  are  the  wounds  of  a 
friend,  but  deceitful  are  the  kisses  of  an 
enemy.  r>11j1>'3,  from  the  root  inj?,  is  if  this 
be  identical  with  1t?>',  largus  fuit,  as  is  gener- 
ally assumed,  equivalent  to  "plentiful"  (comp. 
Tl^i'),  in  which  case  we  must  think  of  kisses 
"liberally  bestowed  but  faithless,"  or  it  may  be 
kisses  "to  be  lightly  esteemed"  (so  Gesen, 
Umbreit,  Berthe.\d,  Stier  [Fuerst,  S.,  VV.]) 
And  yet  it  corresponds  better  with  the  parallel- 
ism, as  well  as  with  the  exegetical  tradition 
(Vulg. ,  fraudulenta),   to  derive  from   an   Arabic 


root 


to  stumble  {^a({>d?.?.€iVj  fallere,  there- 


(ore Jalsus,  false — so  EwALD,  Elster,  etc.),  or  it 


may  be  from     .  ,J^_£,  = 


llj?  in  the  sense  of  "  to 


miss" — thus  Hitzig, — both  of  which  modes  of 
explanation  give  the  idea  "deceptive,  crafty, 
treacherous."  With  regard  to  the  meaning  com- 
pare, therefore,  chap.  xxvi.  23. 

2.  Vers.  7-14.  Eight  proverbs  in  praise  of  con- 
tentment, of  friendship,  prudence,  etc. 

Ver.  7.  A  satisfied  soul  loatheth  honey 
comb.  The  verb  literally  means  "tramples, 
treads  under  feet,"'  comp.  Dan.  vii.  19;  Judg.  v. 
21. — With  clause  />  compare  the  German  proverb 
"  Hunger  is  the  best  cook;"  and  also  Ecclesiast. 
iv.  2. 

Ver.  8.  So  is  a  man  that  roameth  far 
from  his  dwelling-place.  As  the  preceding 
proverb  is  directed  against  a  want  of  contentment 
in  the  department  of  food  and  drink,  so  is  this 
against  weariness  of  one's  own  home,  against  ad- 
venturous wandering  impulses,  and  a  restless 
roving  without  quiet  domestic  tastes.  Comp. 
Ecclesiast.  xxix.  28,  29 ;   xxxvi.  28. 

Ver.  9.     With   clause   a  compare   Ps.    civ.  15; 


230 


THE  PROVERBS  OF  SOLOMON. 


cxxxiii.  2. — But  the  sweetness  of  a  friend  is 
better  than  one's  own  counsel.  The  "sweet- 
ness "  of  the  friena  is  acconling  to  xvi.  21  doubt- 
less sweetness  of  the  lips,  the  pleasing,  agreeable 
discourse  of  the  friend  (lit.  "of  bis  friend;"  the 
suffix  stands  indefinitely,  with  reference  t.  e.  to 
every  friend  that  a  man  really  has;  herewith 
especial  reference  to  the  possessor  of  the  ty3J). 
See  also  the  critical  notes.  The  nx;^0  is  best 
taken  in  the  sense  of  comparison  (with  Jabchi, 
Levi,  Cocceius,  Umbbeit,  Stier)  :  "belter  than 
counsel  of  the  soul,"  i.e.,  better  than  one's  own 
counsel,  better  than  that  prudence  which  will 
help  itself  and  relies  purely  on  its  own  resources 
(comp.  xxviii.  26).  Ewald,  Ef.ster  (in  like 
manner  also  Luther,  Geiee,  De  Wette  [K., 
N.],  etc.,)  render:  "The  sweetness  of  the  friend 
springeth  from  (faithful)  counsel  of  soul,"  which 
is  understood  as  describing  the  genuineness  and 
the  hearty  honesty  of  the  friend's  disposition. 
Bertheau  gives  a  similar  idea,  except  that  he 
supplies  in  b  from  a  tlie  predicate  with  its  object: 
"The  sweetness  of  a  friend  from  sincere  counsel 
maketh  glad  the  heart"  ('?);  [this  is  very  nearly 
the  conception  of  the  E.  V.,  H.,S.,  M.].  Hitziq 
following  the  KaTappr/yvvrni  6i  v-6  avfiKujiaTuv  i) 
i/TO,f ^  of  the  LXX,  amends  so  as  to  read:  "but 
the  soul  is  rent  with  cares."  [See  critical  notes 
for  still  other  expositions  of  the  phrase.] 

Ver.  10.  Thine  own  friend  and  thy  father's 
friend  forsake  not.  Whether  one  read  with 
the  K'ri  yy^  or  with  the  K'lhibh  the  stal.  conslr. 
of  the  emphatic  form  [or  according  to  others  the 
primitive  form— see  critical  notes],  in  any  event 
together  with  the  friend  of  tiie  person  addressed 
"  his  father's  friend  "  is  also  named,  but  as  an 
identical  person  with  the  former,  who,  for  that 
reason,  has  a  value  proportionally  greater,  and 
may  so  much  the  less  be  neglected,  because  he  is 
as  it  were  an  heirloom  of  the  family  of  long  tried 
fidelity  and  goodness. —And  into  thy  brother's 
house  eater  not  in  the  day  of  thy  calamity. 
HiTziG,  who  explains  the  three  clauses  of  this 
verse  as  originally  separate  propositions,  only 
"afterward  forced  together,"  fails  to  see  a  logi- 
cal connection  as  well  between  a  and  b  as  between 
b  and  c.  This  is  in  fact  in  the  highest  degree 
arbitrary,  for  the  common  aim  of  the  three  mem- 
bers :  to  emphasize  the  great  value  of  true  friend- 
ship and  its  pre-eminence  in  comparison  with  a 
merely  external  relationship  of  blood,  comes  out 
to  view  as  clearly  as  possible.  The  "near" 
neighbor  is  he  who  keeps  himself  near  as  one 
dispensing  counsel  and  help  to  the  distressed, 
just  as  the  "far  off"  brother  is  he  who,  on  ac- 
count of  his  unloving  disposition,  keeps  at  a  dis- 
tance from  the  same.  [(Jur  commentators  have 
in  general  agreed  substantially  with  this  concep- 
tion of  the  scope  of  the  verse. — A.]. 

Ver.  11.  Be  -wise,  my  son,  and  make  my 
heart  glad,  etc.  Evidently  an  admonition  of  a 
fatherly  teacher  of  wisdom  addressed  to  his  pupil 
(comp.  i.  8  sq.  ;  xxii.  21;  xxiii.  16), — perhaps 
of  the  same  one  to  whom  the  wise  counsel  of  the 
preceding  verse  in  regard  to  conduct  toward 
friends  likewise  belonged.— That  I  may  know 
howr  to  give  an  ansvirer  to  him  that  re- 
proacheth  me  (literally,  "and  so  will  I  then 
return  a  word  to  my  reviler"),  i.  e.,  in  order  that 


I,  pointing  to  thy  wise  and  exemplary  conduct, 
m.ay  be  able  to  stop  the  mouth  of  him  who  re- 
viles me,  the  responsible  teacher.  Comp.  Ps. 
cxix.  42;  also  cxxvii.   5;  Ecclesiast.  xxx.  2  sq. 

Ver.  12.  In  almost  literal  accordance  with 
xxii.  3. 

Ver.  13.  Almost  exactly  like  xx.  16  (ccmp. 
notes  on  this  passage.) 

Ver.  14.  He  that  blesseth  his  friend  with 
a  loud  voice  early  in  the  morning.  These 
words  are  directed  against  a  friend  who  is  flatter- 
ing and  profuse  in  compliment,  but  inwardly  in- 
sincere; who,  by  his  congratulations,  hasty,  and 
offered  with  boisterous  ostentation,  brings,  in- 
stead of  a  real  blessing  to  his  friend,  only  a  curse 
upon  his  house,  at  least  in  the  general  judgment 
of  the  people.  For  of  them  we  must  think  in 
clause  A  as  those  who  are  to  "reckon."  For  this 
last  verb  and  its  construction,  "  reckoning  some- 
thing to  some  one,"  comp.  Gen.  xv.  6.  [This  in- 
sincere and  untimely  praise  may  be  accredited  to 
its  giver  as  no  better  than  a  curse  in  his  inten- 
tion, or  more  positively  it  may  be  regarded  as 
veiling  an  evil  intent,  and  so  threatening  an 
actual  curse  to  him  who  is  its  object. — A.] 

3.  Vers.  15,  10.  Two  maxims  concerning  a 
contentious  woman. — A  continual  dropping 
in  a  very  rainy  day  (according  to  the  Arabic 
TIJp  denotes  "a  rain  poured  as  if  out  of  buck- 
ets," and  so  "a  pouring  rain  ;"  moreover  the 
word  occurs  only  here),  and  a  contentious 
woman  are  alike.  Like  this,  only  more  con- 
cise, is  chap.  xix.  13,  b.  [The  peculiar  force  of 
this  comparison  to  one  who  has  been  in  the  rainy 
season  under  the  flat  earthy  roofs  of  Oriental 
houses,  is  commented  on  and  illustrated,  e.  g.,  in 
Hackett's  Scripture  Illustrations,  p.  85,  and  Thom- 
son's Land  and  Book,  I.  453.  A.] — He  that 
will  restrain  her  restraineth  the  vrind  (J  _S 
literally  "to  shut  out,  dam  up,  confine"),  and 
his  right  hand  graspeth  after  oil,  i.  e.,  it 
grasps  after  something,  encounters  an  object, 
seeks  to  retain  something  that  is  necessarily  con- 
t  inually  eluding  it.  [The  idea  of  hiding  her  dis- 
agreeable and  vexatious  disposition  from  the  view 
of  others,  which  is  expressed  by  the  E.  V.,  H., 
W.,  in  both  clauses,  and  by  N.  and  M.  in  the 
second,  is  less  appropriate  and  forcible  than  that 
given  in  the  version  of  our  author,  K.,  S.,  elc. — 
A.] 

4.  Vers.  17-22.  Six  proverbs  against  haughti- 
ness, selfishness,  a  greedy  eye,  self-praise  and 
lolly. — Iron  sharpeneth  iron,  lit.  iron  to  iron 
maketh  sharp,  or  according  to  others,  "iron  is 
made  sharp  by  iron," — see  critical  notes].  So 
doth  a  man  sharpen  the  face  of  his  friend. 
Whether  we  render  D'J3  by  "face,  look,"  or  (as 
HiTZio  maintains)  by  "edge,aciesmyenii,  the  men- 
tal keenness,"  in  either  case  the  meaning  is  not : 
"One  enrages,  provokes  the  other  "  (SriEUandin 
like  manner  Bertheac),  but :  One  stimulates  the 
other,  polishes  himself  by  mutual  spiritual  con- 
tact and  friction  with  his  fellow,  contributes  by 
such  an  interchange  of  one's  own  peculiarities 
with  those  of  his  fellow  to  the  spiritual  develop- 
ment of  both  (compare  especially  Elsteb  and 
IliTZio  on  the  passage).  ["Conference  hath  in- 
credible profit  in  all  sciences,"  observes  Trapp. 
"A  man  by  himself,"  says  Muffet,   "  is  no  man, 


CHAP.  XXVII.  1-27 


231 


he  is  dull,  h  e  is  very  blunt ;  but  if  his  fellow  come 
and  quicken  him  by  his  presence,  speech,  and  ex- 
ample, he  is  so  whetted  on  by  this  means  that  he  is 
much  more  comfortable,  skilful,  and  better  than 
he  was  when  he  was  alone."  So  most  of  our 
commentators,  while  Stuart,  and  Notes  with  a 
qualification,  would  find  the  idea  of  provocation, 
not  as  though  anger  were  even  indirectly  com- 
mended, but  ■'  if  men  must  enter  into  contest,  let 
the  antagonists  be  worlhy  of  the  strife"  (S.); 
an  exposition  far  weaker  as  well  as  more  unna- 
tural than  the  ordinary  one. — .\.]. 

Ver.  18.  With  the  general  proposition  in  a 
comp.  xii.  11:  xxviii.  19. — And  he  that  hath 
regard  to  his  master  is  honored.  The  honor 
which  the  master  (i.  e.,  any  master  whatever,  and 
not  God  especially,  the  master  of  all,  as  Stier 
holds)  confers  upon  his  faithful  servant  resembles 
the  fruit  which  the  fig  tree  yields  to  the  proprie- 
tor or  tenant  who  carefully  cultivates  it.  "  To 
regard  one,"  colore  aliquem,  as  In  Pa.  xsxi.  7 ; 
Hos.  iv.  10. 

Ver.  19.  As  (in)  water  face  (answereth)  to 
face,  so  the  heart  of  man  to  man.  D'33. 
an  accusative  of  place:  "  as  in  water,"  Ew.ild, 
'i  221.  The  meaning  will  be  like  that  of  ver.  17, 
somewhat  such  as  this:  "As  the  mirror  of  the 
water  reflects  the  likeness  of  one's  own  face,  so 
one's  heart  is  mirrored  in  that  of  his  fellow,  if 
one  only  has  courage  and  penetration  enough  to 
look  deeply  into  this  "  (Ew.\ld  ;  comp.  Stier  and 
15krtue.\u).  There  is  contained  in  this  at  the 
same  time  an  admonition  to  the  wise  testing  and 
examination  both  of  one's  own  heart  and  that  of 
our  fellow-men  ;  or,  the  recommendation  of  a 
comprehensive  knowledge  of  men,  to  be  gained 
by  thorough  knowledge  of  one's  self.  The  Vul- 
gate already  gives  essentially  the  right  idea: 
"  Quomodo  in  aquis  resplendent  vultus  respicienlium, 
tic  corda  honinum  manifesta  lunt  prudenltbus ;" 
while  several  other  ancient  expositors,  whom  El- 
STER  to  some  extent  follows,  find  expressed  in  tiie 
passage  a  relation  too  exclusively  ethical,  viz.^ 
that  of  arousing  by  love  a  reciprocal  love,  or  that 
of  the  practical  maxim,  *' Si  I'ia  amari,  (27«rt " 
[•'  Love  if  you  would  be  loved  "]. — Hitzig  thinks 
that  clause  a  D103  must  be  the  reading  instead 
of  D]5?-  "What  a  mole  on  the  face  is  to  the 
face,  that  is  man's  heart  to  man,"  viz.,  his  disfi- 
guring mole,  his  dark  spot,  his  partie  honleuse  in 
the  sense  of  Gen.  viii.  21  (?).  [Among  our  Eng- 
lish expositors  the  mirror  and  the  mirrored  ob- 
ject have  been  somewhat  variously  understood  ; 
some  retain  while  others  dismiss  the  specific  idea 
of  reflection  that  is  suggested  by  clause  a.  Muf- 
fet  and  Holden,  e.  g.,  make  a  man's  own  heart 
tile  mirror  in  which  he  may  truly  know  himself: 
WoRDSW.  makes  the  mirror  the  hearts  of  others 
on  whom  we  act:  while  the  great  majority  make 
the  reflected  object  the  oneness,  especially  the 
moral  oneness  of  human  nature,  as  discoverable 
from  any  heart  into  which  we  may  look  (so  e.  g., 
Bp.  Halt.,  Trapp,  Lawson,  Bridges,  S.  and  M.) 
-A]. 

Ver.  20.  Hell  and  destruction  are  never 
full  [;.  e.,  not  the  world  of  the  lost,  but  the  world 
of  the  dead].  The  meaning  of  clause  b  as  indi- 
cated by  this  parallel  in  a.  cannot  be  doubtful.  It 
relates  to  the  really  demoniacal  insatiablenessof 


human  passion,  especially  the  "lust  of  the  eyes ;" 
comp.  1  John  ii.  16:  James  iii.  (3;  and  in  parti- 
cular Prov.  XXX.  10;   Eccles.  i.  8. 

Ver.  21.  With  a  compare  theliterally  identical 
language  in  chap.  xvii.  3  a. — But  man  accord- 
ing to  his  glorying,  i.  e.,  one  is  judged  ac- 
cording to  the  standard  of  that  of  which  he  makes 
his  boast  (the  noun  to  be  taken  not  in  a  subjec- 
tive, but  in  an  objective  sense,  of  the  object  of 
one's  glorying).  If  his  boast  is  of  praiseworthy 
things,  then  he  is  recognized  as  a  strong,  true 
man,  etc.  ;  if  he  glories  in  trivial  or  even  of  evil 
things,  he  is  abhorred  ;  comp.  above  ver.  2.  Thus 
EwALD,  Bertheac,  Hitzig,  [K.],  while  the  ma- 
jority (the  LXX,  Vulg.,  Luther,  etc.,  also  Um- 
breit,  Stier,  Ei.ster,  c^c),  translate  the  second 
clause  :  "  so  is  man  for  the  mouth  of  his  praise," 
i.  e.,  for  the  mouth  of  the  one  that  praises  him 
[testing  the  nature  .and  worth  of  the  praise  that 
is  bestowed] — to  which  the  figure  in  clause  a  can 
be  made  to  correspond  only  by  a  considerably 
forced  interpretation.  [Here  again  among  the 
English  expositors  who  adopt  this  general  idea, 
making  the  praise  objective,  there  is  diversity  in 
carrying  out  the  details.  Is  man  the  crucible  or 
is  he  the  object  tested  ?  N.  aud  W.  take  the  for- 
mer view,  according  to  which  man  tests  or  should 
test  with  careful  discrimination  the  praise  be- 
stowed upon  him;  H.,  S.  and  M.  lake  the  other 
view,  by  which  the  praise  is  represented  as  test- 
ing him  and  disclosing  his  real  character  in  the 
effects  which  it  produces  upon  him. — .\.]. 

Ver.  22.  Though  thou  bruise  a  fool  in  a 
mortar  among  grain  (■'  grains  of  wheat;"  the 
word  is  used  only  here  and  iti  2  Sam.  xvii.  19), 
^with  a  pestle,  etc.  The  meaning  of  this  pro- 
verb, which  has  at  least  its  humorous  side,  is 
plain;  lack  of  reason  is  to  such  a  degree  the  very 
substance  of  the  fool,  is  so  intertwined  in  his  in- 
ward and  outward  nature,  that  one  might  divide 
him  into  atoms  without  eradicating  thereby  this 
fundamental  character  of  his.  This  idea  is  not 
so  clearly  connected  with  the  preceding  verse  by 
its  substance  as  by  the  similarity  of  the  figures 
employed  in  the  two  (the  crucible  and  the  mor- 
tar) ;  comp.  Hitzig  on  the  passage. 

5.  Vers.  23-27.  Admonition  to  a  prudent  and 
frugal  economy  in  connection  with  agricultural 
possessions.  —  Thou  shalt  know  well  (Z. 
"make  thyself  well  acquainted  with")  the  face 
of  thy  sheep.  "  The  look  of  the  sheep  "  (comp. 
Gen.  XXX    4i)),  i.  e.,  its  condition  and  thritt. 

Ver.  24.  For  riches  are  not  forever — viz., 
the  supply  of  subsistence,  on  the  abundant  pre- 
sence of  which  the  good  appearance  of  the  flock 
depends  above  all  things  else. — And  doth  the 
cro^n  endure  forevermore  ?  The  question 
introduced  by  this  interrogative  (DXl)  expresses 
the  idea  of  a  very  strong  negation,  standing  as  a 
climax  to  the  preceding :  ami  even  the  crown,  the 
royal  diadem,  has  no  perpetual  existence.  The 
"^i'J  seems  not  to  designate  the  metal  of  itself 
that  composes  the  king's  crown,  but  the  kingly 
dignity  and  authority  represeuted  by  it;  the  ex- 
pression "from  generation  to  generation  "  plainly 
indicates  this.  Hitzig's  rendering  is  as  trivial 
as  it  is  contrary  to  the  irstis  loqtiendi:  that  "IXJ 
means  "grass,  fodder"  (because  it  sometimes 
signifies  the  hair  of  the  head,  aud  may  therefore 


232 


VilE  PROVERBS  OF  SOLOMON. 


designate  the  herbage  as  a  hairlike  ornament  to 
the  earth  I ). 

Ver.  2o.  The  grass  disappeareth,  etc.  ;  a 
reason  for  the  atlmonition  contained  in  the  pre- 
ceding verse,  that  one  should  be  intent  upon  lay- 
ing up  ample  supplies  of  nourishment  for  the 
fiocks.  The  discourse  passes  over  in  vers.  25-27 
to  a  richly  diversified  description  of  the  beauty 
and  abundance  of  rural  nature,  reminding  us  of 
Ps.  Ixv.  10-14,  but  in  its  present  connection 
having  this  aim, — to  show  how  God's  creation  li- 
berally rewards  the  labor  bestowed  upon  it  by 
the  active  and  industrious  landlord.  Neither  this 
concluding  picture,  nor  the  entire  passage  from 
ver.  23  onward  can  be  interpreted  in  some  alle- 
gorical way  (with  various  ancient  expositors, 
ScHULTENS  and  Stier),  and  be  applied  to  the 
conduct  of  the  spiritual,  pastoral  office  of  the 
teacher  of  wisdom.  As  the  utmost  that  is  admis- 
sible this  conception  may  have  a  place  under  cer- 
tain conditions  in  the  practical  and  homiletic 
treatment  of  the  passage.  [Wokdsw.  character- 
istically makes  much  of  the  secondary  import 
of  these  verses. — A.]. 

Ver.  26.  And  goats  (as)  price  for  the  field  ; 
1.  e.,  goats  of  such  value  that  for  each  one  a  piece 
of  arable  land  might  be  exchanged. 

Ver.  27.  Abundance  also  of  goat's  milk 
.  .  .  for  subsistence  for  thy  maidens.     Q"n) 

(with  which  we  must  repeat  7  from  the  pre- 
ceding) "  and  life "  is  here  equivalent  to  "sub- 
stance, nourishment."  Female  servants,  maid- 
ens, waiting  women,  were  wanting  in  no  large 
household  among  the  Hebrews,  not  even  in  the 
royal  palace  and  the  temple  ;  comp.  2  Sam.  iv.  6  ; 
1  Sam.  ii.  22  sq.  Here  we  must  naturally  think 
first  of  shepherdesses,  milkmaids,  e(c. 

DOCTRINAL   AND    ETHICAL,    HOMILETIC 
AND   PRACTICAL. 

Modesty,  contentment  and  prudence  are  the 
central  ideas  about  which  we  may  group  the 
practical  instructions  of  the  section  just  expound- 
ed, if  not  in  all  their  items  at  least  in  large  mea- 
sure. Especially  may  we  throw  under  these  ca- 
tegories what  is  said  of  the  necessity  of  avoiding 
all  vain  self-praise,  and  of  boasting  in  an  incon- 
siderate extravagant  way  neither  of  our  own 
prosperity  nor  of  our  neighbor's  (vers.  1,  2,  14, 
21);  in  like  manner  that  which  relates  to  the 
duty  of  moderation  in  ill  temper  and  jealousy,  in 
sensual  enjoyments,  in  love  of  restless  wandering 
and  of  sight-seeing  (vers.  3,  4,  7,  8,  20) ;  and  not 
less,  finally,  the  admonition  which  recurs  in  ma- 
nifold transformations  to  a  general  prudence  in 
life,  as  it  should  be  exhibited  in  social  and  busi- 
ness intercourse  with  others,  and  in  the  diligent 
discharge  of  the  domestic  duties  of  one's  calling 
(vers.  11,  13,  17-19,  23-27).  If  so  inclined  we 
might  reckon  among  these  commendations  of  an 
all-embracing  practical  wisdom  even  the  warning 
against  the  contentiousness  of  a  bad  woman 
(ver.  15, 16),  as  well  as  the  encomiums  upon  a  ge- 
nuine, unfeigned  friendship,  in  vers.  5,  6,  9,  10; 
and  in  these  especially,  and  above  all  in  the  com- 
mand (ver.  10) :  to  regard  the  love  of  a  true 
friend  more  highly  than  the  bonils  of  relation- 
ship of  blood, — an  injunction  which  reminds  us 


of  expressions  in  the  New  Testament,  sucli  as 
Matth.  X.  37  ;  xii.  48-50,  we  might  see  the  very 
climax,  and  tlie  main  theme  of  the  discourse  of 
wisdom  which  constitutes  this  chapter.  Over 
against  this  counsel,  to  give  to  the  love  of  a  true 
friend  the  preference  above  all  vain  passions  and 
selfish  interests,  we  have  presented  in  a  signifi- 
cant way  the  evidence  which  establishes  the  sad 
truth,  that  the  fool  is  not  disposed  at  any  price 
'  to  let  go  his  selfish,  vain,  arrogant  nature  (ver. 
22),  in  connection  with  whicli  fact  allusion  is 
made  to  the  natural  corruption  of  human  hearts 
in  general  and  to  the  necessity  for  their  being 
given  up  to  the  delivering  and  renewing  influ- 
ences of  divine  grace  (comp.  ver.  11). 

Homily  on  the  chapter  as  a  whole  :  "  Godliness 
with  contenlment  is  gre.at  gain"  (1  Tim.  vi.  6). — 
Or,  boast  neither  of  thy  prosperity,  nor  of  thy 
deeds,  nor  of  any  earthly  and  human  advantages 
whatsoever,  but  only  of  the  Lord  (1  Cor.  i.  31). — 
Stockek:  Of  conceit  and  vain  presumption  as  a 
first  and  main  hinderance  to  the  progress  of  true 
wisdom  (comp.  besides  comments  on  chapters 
xxviii.  and  xxix). — Cahcer  Handbuch :  Of  the 
means  of  attaining  true  honor. 

Ver.  1-6.  Melanchthon  (on  verse  1):  That 
which  is  necessary  and  first  demanded  by  our 
duty  we  must  do  before  all  else,  conscientiously, 
and  with  appeals  for  divine  help,  lest  in  reliance 
upon  our  own  strength  or  on  ioolish  hopes  we 
undertake  needless  and  futile  things. — St.^bke: 
He  walks  the  more  cautiously  who  alw,ays  con- 
siders that  to-day  may  be  the  day  of  his  death 
(James  iv.  13  sq.  ;  Ecclesiast.  vii.  40). — Comp. 
the  New  Year's  Sermon  by  Rohb  (Sonntagsfttn, 
1844,  No.  15):  "The  high  and  weighty  import 
that  each  year  of  life  has  for  us." — [J.  Ei)W.\biis: 
Not  depending  on  another  day,  is  a  different 
thing  from  concluding  that  we  shall  not  live  an- 
other day.  We  ought  not  to  behave  ourselves  in 
any  respect  as  though  we  depended  on  anotiier 
day. — .-iRNOT:  This  proverb  contains  only  the 
negative  side  of  the  precept;  but  it  is  made  hol- 
low for  the  very  purpose  of  holding  the  positive 
promise  in  its  bosom.  The  Old  Testament  sweeps 
away  the  wide-spread  indurated  error;  the  New 
Testament  then  deposits  its  saving  trulli  upon 
the  spot. — A.  Fuller  (on  verse  2):  A  vain  man 
speaks  well  of  himself;  and  Paul  speaks  well  of 
himself.  The  motive  in  the  one  case  is  desire  of 
applause;  in  the  other  justice  to  an  injured 
character,  and  to  the  Gospel  which  sufi'ered  in 
his  reproaches. — Bp.  Hopkins:  The  tongue  is 
of  itself  very  apt  to  be  lavish  when  it  hath  m 
sweet  and  pleasing  a  theme  as  a  man's  own 
praise]. — Tubingen  Bible:  Self-praise  is  a  sign 
of  great  pride,  and  must  be  in  the  highest  degree 
off"ensive  to  the  wise  man  when  he  has  to  hear 
it. — Geier  (on  verses  3,  4) :  If  even  the  pious 
man  may  easily  transgress  in  his  anger,  how- 
much  more  easily  the  ungodly! — Lange  (on 
vers.  5,  6) :  He  who  truly  loves  his  neighbor  is 
bound,  when  the  occasion  presents  itself,  to  per- 
suade, admonish  and  warn  him;  Ps.  cili.  5; 
Gal.  vi.  1. — WoHLF.^BTH  (on  vers.  5,  6,  9,  10): 
Moral  perfection  the  highest  aim  and  blessing  of 
true  friendship. — Von  Gerlach  :  A  rebuke  be- 
fore the  whole  world  is  better  than  a  love  that 
proves  itself  by  nothing,  that  onjy  flatters  in 
connection    w^th    a    neighbor's    faults. — [Lciku 


CHAP.  XXVIII.  1-28. 


233 


Bacon  :  This  proverb  rebukes  the  mistaken 
kiudness  of  friends  who  do  not  use  the  privilege 
of  friendship  freely  and  boldly  to  admonish  their 
friends  as  well  of  their  errors  as  their  dangers.] 

Ver.  8  sq.  Mel.incthon  (on  ver.  8):  Solomon 
here  warns  against  our  forsaking  our  lawful 
calling  from  weariness:  Eph.  iv.  1 ;  1  Cor.  vii. 
20. — Luther  (marginal  commeut  on  ver.  8) : 
Let  no  assault  drive  thee  from  thy  calling  ;  hold 
fast,  and  God  will  make  thee  prosper. — L.anoe: 
By  discontent  with  one's  position  and  calling  one 
only  doubles  his  need,  and  sins  grossly  against 
God'a  holy  providence. — [Muffet:  The  wan- 
dering person  is  hated  and  despised  by  all;  none 
honoreth  his  kindred,  none  regardeth  his  beauty, 
none  careth  for  him,  and  none  feareth  to  hurt 
him. — John  Howe  (on  ver.  10)  :  If  it  be  an  in- 
decency, and  uncomeliuess,  and  a  very  unfit 
thing,  that  is,  contrary  to  the  precept  of  study- 
ing whatsoever  is  lovely,  and  thinking  of  those 
things,  to  forsake  my  friend  and  my  father's 
friend,  how  much  more  horrid  must  it  be  to  for- 
sake my  God  and  my  father's  God!] — Starke 
(on  vers.  9,  10) :  God  is  the  best  of  all  friends; 
strive  with  great  care,  that  thou  mayest  obtain 
God's  favor  and  friendship,  and  thou  mayest 
never  lose  them. — Von  Gerl.\ch  :  Union  of  spirit 
with  an  old  family  friend  from  the  father  down 
is  to  be  much  preferred  to  mere  relationship  of 
blood. — [T.  Adams  (on  ver.  12):  The  fool  goes, 
he  runs,  he  flies;  as  if  God  that  rides  upon  the 
wings  of  the  wind  should  not  overtake  him. 
Haste  might  be  good  if  the  way  were  good,  and 
good  speed  added  to  it,  but  this  is  the  shortest 
way  out  of  the  way.  He  need  not  run  fast:  the 
fool  may  come  soon  enough  to  that  place  from 
whence  he  must  never  return]. 

Ver.  14.  sq.  Luther  (marginal  comment  on 
ver.  14) :  He  who  reproves  much  praises,  and  he 
who  praises  much  censures;  for  they  are  not 
balieved  because  they  go  too  far. — Tubingen 
Bible:  Too  much  praised  is  half  censured. 
Trust  not  the  flatterer  who  praises  thee  to  ex- 
cess.— [Bp.  Hopkins;  Let  all  thy  reproofs  be 
given  as  secretly  and  privately  as  tlwu  canst; 
otherwise  thou  wilt  seem  not  so  much  to  aim  at 
thy  brother's  reformation,  as  at  his  shame  and 
confusion. — Lord  Bacon  :  Moderate  praise  used 


with  opportunity,  and  not  vulgar,  is  that  which 
doeth  the  good. — .\rnot  (on  ver.  17):  One  half 
of  the  human  faculties  are  framed  for  maintain- 
ing intercourse  with  men,  and  one  half  of  the 
divine  law  is  occupied  with  rules  for  regulating 
it]. — Melanctbon:  Let  us  recognize  our  weak- 
ness, and  see  that  the  individual  man  is  ignorant 
of  much,  errs  and  stumbles,  and  ....  that  God 
has  furnished  us  men  with  the  power  of  speech 
chiefly  for  this,  that  one  may  befriend  another 
with  counsel  and  instruction. — Zeltner  :  The 
pious  should  arouse  one  another,  and  stimulate 
to  all  good  works  (Heb.  x.  lit),  and  that  too  in 
all  circumstances. — GEiER(onver.  18):  Faithful 
labor  and  diligence  find  at  length  their  rich  re- 
ward— if  not  from  men,  at  least  from  God;  Heb. 
vi.  10. 

Ver.  19  sq.  Luther  (marginal  comment  on 
ver.  19):  As  the  outline  in  water  trembles  and 
is  uncertain,  so  also  are  hearts.  The  lesson  is: 
Trust  not! — [Bp.  Hopkins:  In  the  world  we  see 
our  own  hearts  unbowelled;  and  there  we  can 
learn  what  ourselves  are  at  the  cost  of  other 
men's  sins]. — Luther  (on  ver.  21):  He  who 
loves  to  hear  himself  praised  is  easily  deceived  : 
for  he  proves  thereby  that  he  is  a  reckless  man 
who  values  his  honor  above  all  right. — Starke 
(on  ver.  21):  If  thou  art  praised,  let  it  serve 
thee  as  a  test,  a  humiliation,  and  a  profit. — 
Lange  (on  ver.  22):  The  urging  and  chastise- 
ment of  the  law  makes  no  one  pious,  and  does 
not  change  the  heart.  The  power  of  the  Gospel 
must  change  and  renew  the  h.ard  heart. — Vo.v 
Gerlach  :  No  outward  cure  helps  at  all  where 
the  inward  part  is  obstinately  corrupt. 

Vers.  23-27.  Stakki;  :  Let  every  one  labor 
diligently  in  his  calling,  let  him  indeed  bring 
everything  to  counsel,  and  be  thoroughly  syste- 
matic in  his  actions. — Geier:  If  it  be  important 
carefully  to  guard  and  to  cherish  silly  sheep,  oli, 
how  much  more  Christ's  sheep,  the  souls  which 
He  has  redeemed  with  His  precious  blood !  Acts 
XX.  28. — Wohlfautu  :  The  husbandman's  pros- 
perity (a  sermon  for  a  harvest  thanksgiving). — 
Von  Gerlach:  To  persevere  is  as  needful  as  to 
acquire  in  every  kind  of  possession. — [Lawson  : 
God's  bounty  is  a  great  encouragement  to  our 
industry]. 


c)  Against  unscrupulous,  unlawful  dealing  (especially  of  the  rich  with  the  poor). 

Chap.  XXVIII. 

The  ■wicked  flee  when  no  man  pursueth, 
hut  the  righteous  are  bold  as  a  lion. 
In  the  rebellion  of  a  land  its  princes  become  many, 
but  through  wise,  prudent  men  one  (the  prince)  continuetli  long. 
A  man  who  is  poor  and  oppresseth  the  lowly 
is  (like)  a  rain  flooding  and  (bringing)  no  food. 
They  that  forsake  the  law  praise  the  wicked, 
but  they  that  keep  the  law  contend  with  them. 


234  THE  PROVERBS  OF  SOLOMON. 

5  Evil  men  understand  not  judgment, 

but  they  that  seek  Jehovah  understand  all. 

6  Better  (is)  a  poor  man  that  walketh  in  his  uprightness, 
than  he  that  walketh  in  crooked  ways  and  is  rich. 

7  He  that  keepeth  the  law  is  a  wise  son, 

but  the  companion  of  profligates  causeth  his  father  shame. 

8  He  that  increaseth  his  wealth  by  interest  and  usury 
gathereth  it  for  one  that  pitieth  the  poor. 

9  He  that  turneth  away  his  ear  from  hearing  the  law, 
even  his  prayer  is  an  abomination. 

10  He  that  leadeth  the  righteous  astray  in  an  evil  way, 
in  his  own  pit  shall  he  fall ; 

but  the  upright  shall  inherit  good. 

11  The  rich  man  thinketh  himself  wise, 

but  a  poor  man  that  hath  understanding  searcheth  him  out. 

12  When  righteous  men  exult  there  is  great  glory, 

but  when  wicked  men  arise  the  people  hide  themselves. 

13  He  that  hideth  his  sins  shall  not  prosper, 

but  he  that  confesseth  and  forsaketh  them  shall  find  mercy. 

14  Happy  is  the  man  that  feareth  always ; 

but  he  that  hardeneth  his  heart  shall  fall  into  evil. 

15  A  roaring  lion  and  a  ravening  bear 
is  a  wicked  ruler  over  a  poor  people. 

16  O  prince,  poor  in  understanding  and  abounding  in  oppressions ; 
he  that  hateth  unjust  gain  shall  prolong  his  days  ! 

17  A  man  laden  with  the  blood  of  a  soul 
fleeth  to  the  pit ;  let  them  not  detain  him  ! 

18  He  that  walketh  uprightly  shall  be  delivered ; 

but  he  that  walketh  in  crooked  ways  shall  fall  suddenly. 

19  He  that  tilleth  his  laud  shall  be  satisfied  with  bread, 
but  he  that  followeth  vanity  shall  have  poverty  enougL 

20  A  faithful  man  aboundeth  in  blessings ; 

but  he  that  hasteth  to  be  rich  shall  not  go  unpunished. 

21  To  have  respect  of  persons  is  not  good, 

and  (yet)  for  a  piece  of  bread  (many)  a  man  will  transgress. 

22  He  that  hath  an  evil  eye  hasteth  after  riches, 
and  knoweth  not  that  want  shall  come  upon  him. 

2-3  He  that  reproveth  a  man  shall  afterward  find  favor 
more  than  he  that  flattereth  with  his  tongue. 

24  He  that  robbeth  his  father  and  his  mother, 
and  saith  it  is  no  wrong, 

he  is  companion  to  one  that  destroyeth. 

25  He  that  is  of  a  covetous  heart  stirreth  up  strife, 

but  he  that  trusteth  in  Jehovah  shall  be  richly  rewarded. 

26  He  that  trusteth  in  his  own  heart  is  a  fool, 

but  he  that  walketh  in  wisdom,  shall  be  delivered. 

27  He  that  giveth  to  the  poor  (suffereth)  no  want, 

but  he  that  covereth  his  eyes  hath  abundance  of  curses. 

28  When  wicked  men  rise  men  hide  themselves, 
but  when  they  perish  the  righteous  increase. 

GRAMMATICAL  AND  CRITICAL. 
Ver.  2.  yt73  might  perhaps  be  more  correctly  read  as  an  lufinitive :  ^V22 — Comp.  HlTZia  on  this  passage.  As  tho 
worJsof  the  original  Hebrew  now  stand,  wo  can  supplya  subject  for  T'lJ^'  only  the  singular  Ity  ('-the  true  prince*');  :u 
like  manner  tho  3  in  DTX3^  must  be  taken  in  the  sense  of  nvn3  "whuu  there  is  at  hand;"  the  |3  however  must  be 
taken  as  an  introduction  to  the  concluding  clause,  like  our  *'  then"  or  "so."  In  all  this  there  is  indeed  the  difficult; 
remaiuiDg  that  the  participles  T^O  and  ^"^^  stand  side  by  side  without  a  copula — an  anomaly  that  is  hardly  reuioved 
by  referring  to  chap.  xxii.  4  (Beethbau).      And  yet  the  construction   thus  brought  out  is,  in  spite  of  the   mnnifnM 


CHAP.  XXVIII.  1-28. 


28$ 


anomalies  which  it  invoWes,  after  all  better  than,  e.  g.  that  of  Umbkeit,  who  takes  J3  as  a  substautiTe  in  the  seiuw 

of  "right"  as  dependent  on  J?T,— or  than  HlTZiQ's  violeut  emendation  ({ITD  "^^y    instead  of  ■^j'lN]^  |3  ^y)>  ">» 

meaning  resultin"-  from  which  "but  through  a  man  of  understanding  cont-ntioii  ceases."  d.ies  not  agree  very  well 
with  the  context."  [The  E.  V.  takes  [3  ai  a  noun:  "  the  state  thereof,"  etc.      So  U.  and  M.  (the  siubiUly  ' ).     N.  without 

this  specific  rendering  reaches  the  same  result  by  finding  for  the  verb  "sbnll  prolong  its  days,  or  endure"  the 
subject  "it"  (the  state)  suggested  in  clause  a.  S.  tollows  UMB,^lilT.  BoTT.  (J  i)J5,  ^)  regards  the  verb  iia  furmshmg 
an  example  of  what  he  calls  "  concrele  imporsonals,"  having  a  general  subject  "oue,"  a  eonstructmn  not  unromiuoa 
where  reference  is  made  to  public  offices  or  functions.     This  reaches  Z  s.  result  by  a  dilfereut  path.— A.J 

Ver.  17. [The  participle  p\^V    BoTT.  prefers  an  account  of  its   peculiar  vocaliz.itiou    to   regard  aa  a   mutilated 

Fual  part.,  deprived  of  its  initial  O,  and  would  therefore  point  p^^^;  so  xxv.  11,  etc.    See  J  994,  C,  10.— A.] 

Ver.  18.— D'JIl  ^pjfi  ■'  ecjuivalent  to  DOIT  i^pj^  'n  ^er.  6. 

Ver.  23. 'inX  a  somewhat  stronger  form  in  its  vowel  elements  than  ^"inx,  used  here  as  TnS^  is  elsewhere. 


EXEGETICAIi. 

1.  Vers.  1-5.  Of  the  general  contrast  between 
the  righteous  and  the  ungodly  (unscrupulous 
transgressors,  men  of  violence). — The  vricked 
flee  Twhen  no  man  pursueth.  "  The  wicked" 
(singular)  is  on  the  ground  of  its  collective,  or 
more  exactly  its  distributive  meaning,  subject  of 
a  plural  verb:  compire  similar  constructions, 
Kora  aiweaiv:  Job  viii.  19;  Isa.  xvi.  4;  and  also 
below,  ver.  4  of  the  present  chapter;  1  Tim. 
ii.  15  {yw^ — cav  utivuaiv),  etc.  [See  Ew.iLD 
f,ehrb.  I  309,  a,  and  other  grammars]. — But  the 
righteous  are  bold  as  a  lion.  n33'  is  to  be 
explained  as  a  relative  clause  and  referred  to 
the  preceding  •*  as  a  lion  " — .•*  whicli  is  confident, 
rests  quietly"  in  the  consciousness  of  its  supe- 
rior strength  and  thesecurily  which  results  from 
it,  see  the  same  figure  in  Hen.  xlix.  9.  [This 
seems  to  be  needlessly  artificial ;  according  to  a 
common  Hebrew  construction  the  verb  may  be 
a  distributive  singular  after  a  plural,  "the 
righteous."     See  e.  g.  Green,  \  275,  6. — A.] 

Ver.  2.  In  the  rebellion  of  a  land  its 
princes  becoms  many.  For  tliis  use  of 
'*  transgression  "  in  the  sense  of  '•  rebellion,  re- 
volt," comp.  the  verb  employed  in  this  sense  in 
2  Kings  i.  1:  also  Ex.  xxiii.  21,  tic.  The  allu- 
sion is  plainly  to  the  uprising  of  many  petty 
chiefs  or  tyrants,  or  many  pretenders  to  the 
throne,  or  usurpers  opposing  each  other,  in 
lands  which,  through  revolt  from  the  lawfully 
reigning  liouse,  have  fallen  a  prey  to  political 
anarchy,  as  e.  g.  the  Kingdom  of  Israel,  espe- 
cially in  the  period  after  Jeroboam  II., — to  which 
the  author  of  the  proverb  now  under  considera- 
tion might  very  well  have  had  special  reference. 
[On  account  of  the  form  of  clause  b  we  prefer, 
with  K.\MPH.,  to  understand  the  allusion  to  be  to 
a  rapid  succession  of  half  established  kings, 
rather  than  to  a  number  of  competing  claimants. 
Thomso.v,  Land  and  Bn<jk,  1.,  498,  cites  an  Arabic 
proverb:  "May  Allah  multiply  your  sheikhs!" 
as  emboilying  in  its  intense  malediction  a  con- 
stant Oriental  e.xperience  of  fearful  calamity. 
It  is  only  incidentally  illustraive  of  the  proverb 
before  us — .\.]— But  through  wise,  prudent 
men  he  (the  prince)  continueth  long.  [See 
Critical  notes  ] 

Ver  3.  A  man  who  is  poor  and  oppress- 
eth  the  poor  We  are  to  think  of  some  magis- 
trate who  is  originally  poor,  an  upstart,  who 
seeks  to  enrich  himself  rapidly  by  oppression  of 
his  subjects.  This  man  is  in  clause  6  very  np- 
^iropriately  described  as   a  "  rain "  that  floocls 


the  sowed  field  or  the  fruitful  district,  and  thus 
destroys  the  prosperous  condition  of  the  crops. 
[Here  again,  and  more  appropriately,  Thomson 
(ubi  supra)  illustrates,  both  from  natural  and  po- 
litical experiences  common  in  the  East,  the  im- 
pressiveness  of  this  proverb  to  au  Oriental  mind. 
-A.] 

Ver.  4.  They  that  forsake  the  law  praise 
the  wicked,  ;'.  e.  for  his  success;  comp.  Ps. 
xlix.  12,  19;  Ixxiii.  3,  10,  12 —But  they  that 
keep  the  law  (xxix.  18)  contend  with  him; 
lit.,  "with  them;"  comp.  remarks  above  on  ver. 
1.  For  this  verb,  "to  contend  or  dispute,"  comp. 
Jer.  1.  24 ;   Dan.  xi.  10,  etc. 

Ver.  5.  £iTil  men  (lit,,  "men  of  evil,"  comp. 
remarks  on  vi.  23)  do  not  understand  judg- 
ment; their  wickedness  darkens  their  under- 
stauiling  likewise,  which  is  especially  the  faculty 
for  distinguishing  between  good  and  evil;  comp. 
chap.  xxix.  7.  In  contrast  with  them  "they  who 
seek  God  understand  everything,"  i.  e.  every- 
thing that  relates  to  the  investigation  and  deter- 
mination of  right;   comp.  Eccles.  viii.  5. 

2.  Vers.  6-12.  Against  wanton  oppression  of 
the  poor  by  the  rich. — With  ver.  6  compare  the 
quite  similar  proverb  chap.  xix.  1. — Than  he 
that  walketh  in  crooked  ways;  lit.,  "ihau 
one  wiio  is  crooked  in  the  two  ways,"  or,  "than 
one  who  is  perverse  in  a  double  way  "  (the  dual 
of  the  noun  is  used  here  as  in  ver.  18  [see  Green, 
Gram.  §  203,  3]),  i.  e.  one  who  unskilfully  and 
waywardly  passes  from  one  way  to  another,  one 
who,  with  divided  heart,  stands  midway  between 
the  right  path  and  the  bypath  of  immorality ; 
comp.  Ecclesiast.  ii.  12;  James  i.  ti. 

Ver.  7.  With  clause  a  compare  x.  1  ;  xxix  3. 
— But  the  companion  of  profligates.  For 
the  verb  n>.'"l,  to  cherish,  to  cultivate  intercourse 
with  some  one,  comp.  xiii.  20  For  the  term 
"profligate  or  waster,"  comp.  xxiii.  21. 

Ver.  8.  He  that  increaseth  his  wealth  by 
interest  and  usury.  The  "interest"  and 
"  usury"  are  so  distinguished  according  to  Lev. 
XXV.  3(5,  37,  that  the  former  denotes  the  annual 
revenue  of  a  sum  of  money  loaned  out,  the  latter 
an  exaction  in  other  things,  especially  in  natural 
products.  The  former  is  {hen  faeniis  peciimarium, 
the  latter  famis  nalurale  sive  reale.  [Here  again 
Orientals,  ancient  and  modern,  have  a  peculiarly 
deep  and  painful  experience  of  the  enormities  of 
usury. — A  ] — He  gathereth  it  for  one  that 
pitieth  the  poor,  ;.  e.  for  an  heir  who  will  at 
length  show  himself  more  liberal  and  compas- 
sionate toward  the  poor;  comp.  xiii.  22,  and  also 
Jobxxvii.  16,  17.  Mercercs,  Ewald,  Bebtheao, 


236 


THE  PROVERBS  OF  SOLOMON. 


Elster  take  the  [.^inS  as  an  Infinitive  of  the  in- 
tensive form  :  "  ad  largiendum  jiauperibus,"  for 
bestowal  upon  the  poor,  to  show  himself  merci- 
ful to  the  poor.  But  such  an  involuntary  giving 
is  a  harsh  idea,  difficult  to  realize;  and  the 
meaning,  "to  bestow,  larc/iri,"  [jn  has  elsewhere 
only  in  the  Kal  conj.,  the  participle  of  which 
corresponds  best  with  the  general  context  before 
U8. 

Ver.  9.  Comp.  xv.  8 ;  and  with  clause  a  in 
particular  Isa.  xiii.  15. 

Ver.  10.  He  that  leadeth  the  righteous 
astray  in  an  evil  way.  The  "evil  way"  is 
uuquestioniibly  a  way  of  sin  and  ungodliness, 
whether  the  i'"l  be  taken  as  a  neuter  substantive 
in  the  genitive  (as  in  ver.  5 ;  vi.  2i),  or.  which 
is  perhaps  to  be  preferred  here,  as  an  adjective. 
With  clause  b  compare  xxvi.  27;  with  c,  ii.  21. 
The  "pit"  in  b  is  naturally  Ihe  way  of  sin  into 
which  one  betrays  the  upright,  not  as  it  is  in  ii- 
self,  but  in  its  ruinous  issues  to  which  he  is 
finally  brought.     Comp.  chap.  xi.  6,  8. 

Ver.  11.  With  a  compare  xxvi.  16. — But  a 
poor  man  that  hath  understanding  search- 
eth  him  out;  i.  e.  he  sees  through  him.  and 
accordingly  knows  his  weaknesses,  and  there- 
fore outstrips  him  in  the  struggle  for  true  pros- 
perity in  life. 

Ver.  12.  When  righteous  men  exult  (tri- 
umph), yh)!,  lit.,  "  to  rejoice,"  here  expresses 
the  idea  of  the  victory  of  the  good  cause  over  its 
opposers,  in  which  victory  "all  the  people" 
(according  to  xxix.  2)  sympathize  with  great 
exultation.     Hitzig's  alteration   is   unnecessary 

(v"7;73  into  Y^p2,  suggested  by  the  6ia  (ioSiSuav 
of  the  LXX)  :  "when  righteous  men  are  deli- 
yerej." — But  when  vricked  men  rise,  come 
up,  attain  to  power.  Compare,  with  respect  to 
this  as  well  as  the  people's  anxious  "hiding 
themselves,"  ver.  28. 

3.  Vers.  13-18.  Against  the  secret  service  of 
sin,  hardening  of  the  heart,  tyranny,  and  thirst 
for  blood. — With  ver.  13  comp.  Ps.  xxxii.  1-5. 

Ver.  14.  Happy  is  the  man  that  feareth  al- 
^^ays,  i.  e.  he  wlio  lives  in  a  holy  dread  of  trans- 
gressing the  will  of  God  by  sins  of  any  kind 
whatsoever:  comp.  2  Cor.  v.  11  :  Phil.  ii.  12,  etc. 
The  antithesis  to  this  man  "  who  feareth  always" 
is  the  "confident,"  the  carnally  presumptuous, 
hardened  in  Ihe  service  of  sin  ;  ver.  26  and  also 
chap.  xvi.  14.-.^With  b  comp.  Ps.  xcv.  8;  Prov. 
xvii.  20. 

Ver.  15.  A  roaring  lion  and  a  ravening 
bear.  pplt?  the  ancient  translators  (LXX : 
iirpCjv;  Vulg.  esuriens,  e/c),  already  give  with  a 
substantial  correctness,  when  they  interpret  it 
of  the  raging  hunger  or  the  blood-thirstiness  of 
•  he  bear:  comp.  Isa.  xxix.  8;  Ps.  cvii  9.  Not 
60  well  Berthbaii  and  Elster  (following  Kim- 
CHi,  Levi,  Cocceiiis,  elc,  [Gesen..  Fi'ei-.st, 
E.  v.,  H.,  S.,  while  LnxHER,  De  W.,  K..  N.,  M., 
Rod.,  e/c,  agree  with  our  author]):  "a  roam- 
ing, ranging  bear," — forwhich  rendering  neither 
Joel  ii.  n  nor  Isa.  xxiii  4  can  be  adduced  as  de- 
cisive supports 

Ver.  16.  O  prince  poor  in  understanding 
(lit.,  in  "discernmenis")  and  abounding  in 


oppression.  This  conception  of  the  first  clause 
as  an  animated  appeal  to  a  tyrant  (Ew.\li),  Ber- 
THE.vu,  EisTER,  etc),  seems  to  correspond  better 
with  the  second  clause  than  HiTZio's  view,  ac- 
cording to  which  clause  o  is  a  nominative  abso- 
lute, not  to  be  resumed  by  a  suffix  in  i,  or  than 
Stier's  still  more  forced  translation  :  "  A  prince 
who  lacks  understanding — so  much  more  does 
he  practice  oppression,"  elc.  [Lcther,  E.  V., 
De  W.,  H.,  N.,  M.  make  the  general  relation  of 
the  clauses  antithetic,  each  clause  having  its 
normal  subject  and  predicate,  although  H.,  e.  g., 
admits  the  want  of  precision  in  the  antithesis. 
K.  agrees  with  Hitzig's  abrupt  sundering  of  the 
clauses  ;  while  S.  makes  the  first  a  synecdochical 
clause,  "as  to  a  prince,"  etc.  Our  author's  ren- 
dering if  animated  is  certainly  unusual. — .-\.] — 
He  that  hateth  unjust  gain  shall  prolong 
his  days.  For  the  generalizing  plural  'WE', 
which  stands  here  quite  as  appropriately  as  e.  g. 
iii.  18  ;  xxvii.  16,  the  K'ri  unnecessarily  calls 
for  the  singular  V.X1.     [So  Bott.,  I  702,  c]. 

Ver.  17.  A  man  laden  with  the  blood  of 
a  soul.  For  this  participle,  "  burdened,  loaded" 
(with  the  sense  of  guilt),  comp.  Isa.  xxxviii.  14. 
[The  E.  V.  loses  Ihe  passive  form  and  force  of 
the  expression  ;  so  Luther  and  H. ;  while  De  W.. 
K.,  N.,  S.,  M  ,  W.  agree  with  Z.— A.]— Fleeth 
to  the  pit,  is  restless  and  a  fugitive  (like  Cain, 
Gen.  iv.  14),  even  to  the  terrible  destruction  to- 
ward which  he  is  hastening  by  God's  righteous 
decrees,  and  from  which  no  human  exertion  is 
able  to  hold  him  back.  Hence  the  warning  ex- 
clamation at  the  end:  "let  no  one  detain  him," 
i.  e.  let  no  one  attempt  the  impossible,  after  all 
to  recover  him  who  is  irrecoverably  lost! 

Ver.  18  forms  an  antithesis  to  the  prece<ling 
verse,  cast  in  a  somewhat  general  form. — He 
that  walketh  uprightly  (comp.  Ps.  xv.  2: 
Mic.  ii.  7)  shall  be  delivered,  but  he  that 
walketh  in  crooked  ways  shall  fall  sud- 
denly. Comp.  "  the  perverse  in  a  double  w  ay," 
I  in  ver.  6.  The  "suddenly,  at  once,"  points  to 
the  fact  that  the  one  or  the  other  of  the  two  per- 
verse ways  which  the  ungodly  alternately  pur- 
sues, must  bring  him  at  last  to  ruin. 

4.  Vers.  19-28.  Various  warnings  and  cau- 
tions, directed  mainly  against  avarice  and  vio- 
lence.— With  ver.  19  comp.  xii.  11. —  ....  is 
surfeited  with  poverty.  A  stronger  and 
more  direct  nnlithesis  to  a  than  the  "is  void  of 
understanding"  in  xii.  11  b. 

Ver.  20.  A  faithful  man  aboundeth  in 
blessings.  For  the  "man  of  fidelities,"  cc.iiii)i. 
the  similar  expression  in  chap  xx.  6:  i.l>o  2 
Kings  xii.  16  :  xxii.  7,  etc. — But  he  that  hast- 
eth  to  be  rich,  naturally,  in  unfaithtiil.  dis- 
honorable ways.  Comp.  xx.  21:  xxi.  5;  and 
for  the  concluding  phrase,  iv.  29. 

Ver.  21.  With  »  compare  the  somewhat  nion- 
complete  expression,  xxiv.  23. — And  (yet)  even 
for  a  piece  of  bread  (many)  a  man  will 
transgress.  The  morsel  of  bread  (1  Sam 
ii.  36)  probably  .stands  here  not  as  an  exanijde 
of  a  peculiarly  insignificant  bribe,  but  as  the 
concrete  designation  of  a  trifle,  a  very  slight 
value  or  advantage  of  any  sort.  Comp.  A.  Gi;i.- 
LHIS,  Noel.  All.  I.,  15,  wliere  Cato  says  in  pro- 
verbial   phrase   of   the    tribune   Caelins,  ••J'rui'iu 


CHAP.  XXVIII.  1-28. 


237 


pania  couduci  potest,  vel  ut  taceat,  vel  ut  loguatur" 
[with  a  crust  of  bread  he  can  be  hired  either  to 
keep  silence  or  to  speak]. 

Ver.  22.  He  that  hath  a  covetous  eye  hast- 
eth  after  riches,  lit.,  "  with  an  evil  eye,'  and 
thei'efore  the  envious  ;  comp.  xxiii.  6.  For  the 
idea  of  hastening  after  riches  comp.  xx.  21. — And 
knovyeth  not  that  want  shall  come  upon 
him. — Instead  of  Ipn  ••  waixt  "  (comp.  Job  xxx. 
3  and  akiudred  term  inEccles.  i.  15)  the  LXXread 
ion  (so  likewise  the  Edit.  Bomberg.,  1-526,  and 
the  Planlin.,  1.560).  If  this  reading  were  origi- 
nal, then  we  must  undoubtedly  render  in  accord- 
ance with  chap.  xiv.  31;  xxv.  10;  by  "shame, 
reproach."  Yet  the  Masoretic  reading  also  gives 
a  good  sense,  as  a  comparison  of  vi.  11 ;  xxiii.  5, 
and  other  passages  that  refer  to  the  vanity  and 
perishableness  of  riches  teaches. 

Ver.  23.  He  that  reproveth  a  man  findeth 
afterward  more  favor,  etc. — •■  Later,  after- 
Ward,"  in  the  general  sense,  and  not  possibly 
with  Aben  Ezra,  .1.  II.  Miciiaelis.  to  be  taken 
in  the  sense  of  "after  me,  (.  e.,  .iccording  to  my 
precepts."  With  the  flattering  "smoothness  of 
the  tongue"  in  b  compare  xxix.  5;  Ps.  v.  10; 
cxl.  4  ;    Kom.  iii.  13. 

Ver.  24.  He  that  robbeth  his  father  and 
his  mother. — Comp.  xix.  26  ;  also  Mai.  i.  8 ; 
iMvrk  vii.  11  sq.;  and  for  the  expression  "com- 
panion of  a  destroyer"  in  clause  c,  chapter 
xviii.  9. 

Ver.  2.5.  The  covetous  kindleth  strife. — 
Efaj    3ni   is  certainly  not  the   "proud"   (Vulg., 

Ll/I'HEB,     EWALD,     BeUTHEAU,    ElSTER     [GeSEN., 

FtJERST,  De  W.,  E.  v.,  N.,  S.,  M.],  etc.),  but  the 
man  of  large  cupidity  (comp.  Is.  v.  14;  Hab.  ii. 
5),  the  avaricious  and  insatiable,  a~?.?iarijc  (LXX, 
U  IBREIT,  Stier,  Hitzio  [K.,  H.]).  By  his  co- 
vetous grasping  and  his  overreaching  others,  he 
"kindles  strife"  (comp.  xv.  18;  xxix.  22),  in- 
stead of  living  like  the  man  who  patiently  trusts 
in  the  Lord's  help  in  peaceful  quietness  and  with 
the  prosperous  development  of  his  possessions  as 
they  multiply  under  the  Divine  blessing.  For 
the  expression  "  shall  be  made  fat,"  ;'.  e., 
shp.U  be  richly  rewarded,  compare  xi.  25 ; 
xiii.  4, 

Ver.  26.  He  that  trusteth  in  his  own  heart 
— i.  €.,  not  "  lie  wiio  relies  on  his  own  immediate 
feelings"  (U.\ibreit,  Elster),  but  he  who  suffers 
himself  to  be  guided  solely  by  his  own  spirit 
(comp.  Jer.  xxx.  21),  by  his  own  inconsiderate, 
defiint  impulse  to  act,  and  therefore  follows  ex- 
clusively his  own  counsel  (xxvii.  9).  Comp. 
HiTziG  and  Stier  on  the  passage. 

Ver.  27.  He  that  giveth  to  the  poor  (suf- 
fereth)  no  ■want. — For  the  sentiment  comp.  xi. 
24;  for  the  elliptical  construction  (the  omission 
of  the  pronoun  "to  him"  with  the  "no  want"), 
chap,  xxvii.  7  b. — He  that  covereth  his  eyes, 
(.  e.,  turns  them  unsympathizingly  away  from 
such  as  need  help,  that  he  may  not  see  their 
wretchedness;  comp.  Is.  i.  1.5,  as  well  as  the  si- 
milav  expressions,  Deut.  xxxi.  17;  1  John  iii.  17 
{K'^ekiu  rh  (Tz?,dyxva). — Hath  abundance  of 
curses — of  imprecations  from  the  oppressed 
poor:   the  opposite,  therefore,  of  ver.  20. 

V'er.  28.  Comp.  12  6.— But  when  they  per- 
ish the  righteous  increase  ;—i.  e.,  the  right- 


eous who  were  before  oppressed  and  chased  away 
come  out  to  view  again  on  all  sides  and  form  once 
more  a  numerous  and  strong  party.  Comp.  xxix. 
2;  and  also  xi.  10,  21. 

DOCTRINAL  AND  ETHICAL. 

A  peculiar  "  religious  complexion  "  belongs  not 
merely  to  the  first  half  of  the  chapter,  vers.  1-16 
(as  HiTziG  asserts,  who  separates  this  portion 
from  its  older  surroundings  as  a  peculiar  inter- 
polation originating  after  the  exile),  but  to  the 
whole  section,  as  is  shown  with  reference  to  the 
second  part,  particularly  by  vers.  18,  20,  24,  25. 
That  which  gives  to  the  chapter  its  specifically 
religious  character  is,  the  repeated  admonitions 
to  hear  and  keep  the  Divine  law  (vers.  4,  7,  9),  to 
seek  Jehovah  (ver.  5),  lo  trust  in  Him,  (ver.  25, 
26),  to  a  walking  in  "  faithfulness  "  (ver.  20),  and 
in  blaraelcssness  or  innocence  (ver.  18),  and 
therefore  in  a  general  consecration. — to  fear  of 
God's  sacred  anger  (ver.  14) ;  and  also  in  no  less 
degree  the  warnings  against  wanton  and  flatter- 
ing suppression  of  the  consciousness  of  sin  (vers. 
13,  24),  against  a  hardening  in  the  service  of  sin 
(ver.  14),  and  against  the  betr.ayal  of  others  into 
sin  (ver.  10).  Undoubtedly  it  is  the  desire  to  ex- 
hibit as  the  "  root  of  all  evil "  and  as  a  main  ra- 
dical form  of  ungodliness  and  lawlessness  in  ge- 
neral, the  vice  which  is  most  sharply  censured 
and  opposed,  that  of  covetousness,  or  the  mighty 
rapacity  of  the  wicked, — and  accordingly  to  warn 
against  it  in  the  most  emphatic  way, — ^that  led 
tlie  compiler  to  accumulate  just  in  the  passage 
before  us  so  many  thoughts  with  respect  to  the 
religious  relation  of  men  to  God.  For  beside  these 
admonitory  and  warning  proverbs  which  refer 
directly  to  this  relation,  the  substance  of  the 
chapter  is  made  up  almost  exclusively  of  warn- 
ings against  wicked  violence  on  the  part  of  rulers 
in  their  dealing  with  the  lowly  (ver.  1,  3,  12,  15, 
16,  28),  of  rich  with  the  poor  (vers.  6,  8,  11,24), 
and  of  the  covetous  and  greedy  of  gain  in  their 
relation  to  the  inoffensive  and  unsuspecting  (vers. 
19-22,  25,  26).  A  logically  developed  progress 
of  thought,  it  is  (rue,  is  wanting;  the  combina- 
tion is  mixed  of  many  colors,  in  the  style  of  the 
"  strings  of  pearls  "  in  the  gnomic  poetry  of  the 
East,  in  whicli  it  is  rather  external  than  internal 
contacts  and  analogies  that  determine  the  conca- 
tenation of  the  several  proverbs  or  groups  of 
proverbs. 

HOMILETIC    AND    PRACTICAL. 

Homily  on  the  entire  chapter.  Of  avarice  as  the 
foulest  stain  on  the  conscience,  or  as  the  mother 
of  all  vices  (1  Tim.  vi.  10)  — Or,  on  walking  in 
the  fear  of  the  Lord  and  a  good  conscience,  and 
also  on  the  chief  dangers  that  threaten  such  a 
devout  conscientious  life.. — Comp.  Stockeb  :  On 
the  second  hinderance  to  the  attainment  of  true 
wisdom  :  an  evil,  terrified,  timorous  conscience ; 
its  source  and  characteristics,  as  well  as  the 
remedies  for  it  (in  a  similar  style,  Wohl- 
farth). 

Vers.  1  sq.  Luthek  (marginal  comment  on 
ver.  1);  One's  own  conscience  is  more  than  a 
thousand  witnesses. — Cramer:  An  evil  conscience 
makes  timid  (Job  xv.  21)  ;   but  faith  and  a  good 


238 


THE  PBOVEEBS  OF  SOLOMON. 


conscience  make  the  heart  joyous,  so  that  it  is  not 
terrified  before  death  and  the  devil  (Ps.  xci.  7). — 
[Aknot:  No  man  pursueth  ;  and  yet  a  pursuer 
is  on  the  traclc  of  the  fugitive,  otherwise  he  would 
not  flee.  When  they  escape  from  man,  God  is 
the  pursuer  of  the  guilty.  By  conscience  chiefly 
God  apprehends  us — thereby  chiefly  we  appre- 
hend God]. — Lange  (on  ver.  2) :  When  subjects 
are  oppressed  and  vexed,  they  are  not  to  rebel  or 
curse  the  authorities,  but  seek  the  causes  of  such 
judgments  in  themselves,  turn  and  bring  forth 
fruits  meet  for  repentance. — Von  Gerlach  (on 
ver.  5) :  To  the  understanding  of  the  law  (here 
belongs  a  disposilion  to  fear  God,  otherwise  the 
clearest  knowledge  of  the  letter  is  of  no  avail; 
while  men  that  fear  God  attain  a  sure  compre- 
hension of  all. — [Moffet:  Albeit  there  is  some 
light  in  the  wicked  man  which  is  sufficient  to 
make  him  inexcusable,  yet  he  is  always  so  blinded 
by  natural  ignorance  aud  malice  tiiat  both  Clirist 
and  the  law  to  him  is  a  mystery. — Bridges:  When 
knowledge  stands  in  the  stead  of  faith  ;  when  the 
man  reasons  instead  of  submitting  to  Divine 
teaching  ;  knowledge  abused  becomes  a  positive 
hinderance  to  a  correct  understanding.] 

Vers.  11-12.  Cramer  (on  ver.  6) :  As  his  riches 
do  not  help  the  rich  man  at  all  toward  blessed- 
ness, so  his  poverty  does  not  harm  the  poor  in 
that  direction. — (On  ver.  8)  :  God  often  rewards 
even  here  kindness  shown  to  the  poor,  though  it 
may  show  itself  first  to  the  children  of  the  bene- 
factors.—  Wurtcmfjeri/  Bible  (on  ver.  9) :  He  that 
would  be  heard  by  God  in  his  prayer  must  first 
hear  God  in  Flis  word  and  subject  himself  to  its 
direction. — [Be.  Hopkins:  God  slops  His  ears 
against  their  prayers  who  stop  their  ears  against 
His  law.  And  this  is  but  equity  with  God.] — 
Von  Gerlach  :  Even  the  best  that  man  can  do 
becomes  a  sin  to  him  when  he  does  it  with  a  dis- 
position of  disobedience  to  the  Divine  word. — (On 
ver.  II) :  Trust  in  outward  blessings  easily  brings 
with  it  false  self-confidence,  and  it  is  very  natu- 
ral for  the  rich  to  wish  to  lay  claim  likewise  to 
inward  excellencies  and  advantages.  The  poor 
man  standing  by  unconcerned  and  simple,  never- 
theless overlooks  and  searches  him  through,  and 
by  his  very  poverty  has  more  of  spiritual  supe- 
riority.— Starke  (on  ver.  12):  A  large  propor- 
tion of  subjects  conform  to  the  conduct  of  their 
superiors.  Blessed  is  the  land  whose  rulers  go- 
vern piously  and  praiseworthily  ! — [Trapp  (on 
ver.  10)  :  Heaven  is  kept  for  the  upright,  and 
they  for  heaven;  how  then  should  they  miss  of 
it?] 

Ver.  13-10.  Melanchthon  (on  ver.  13):  As  in 
all  conversion  repentance  must  be  the  first  thing, 
I.  f.,  recognition  of  transgression  and  guilt,  com- 
bined with  a  sore  change  of  disposition, — -so  here 
confiission  of  sin  is  demanded,  and  such  a  one  as 
leads  to  sincere  reformation  of  the  feelings  and 
conduct,  like  that  of  Paul,  1  Cor.  xv.  9,  10.  For 
necessarily  in  confession  of  sin  every  evil  pur- 
pose nuist  be  given  up,  because  with  persistence 
in  these  penitence  is  no  true  penitence. — Comp. 
the  Absolut  ion-sermon  on  ver.  13  by  Welcker 
(Sonntagsfeier,  183'J) :  Be  not  ashamed  to  confess, 


for  he  only  who  confesses  will  obtain  mercy,  and 
no  competitor  is  crowned  except  he  strive  law- 
fully.— [Lawson:  To  endeavor  to  shelter  our- 
selves under  coverings  that  are  not  of  God's  Spi- 
rit, is  an  additional  provocation  to  the  eyes  of 
His  glory. — Trapp  :  Sin  is  a  deformity  that  must 
be  uncovered,  or  God  will  never  cover  it ;  see  it 
we  must  to  confession,  or  see  it  we  shall  to  our 
confusion.  No  man  was  ever  kept  out  of  heaven 
for  his  confessed  badness :  many  are  for  their 
supposed  goodness. — Aunot  :  Sin  cast  forth  from 
the  heart  is  harmless.  It  cannot  then  pollute  the 
life :  and  it  will  not  then  remain  an  element  of 
treasured  wrath. — Bates  (on  ver.  14)  :  Blessed 
is  tiie  man  who  considers  that  God's  eyes  are  al- 
ways upon  him  in  order  to  judgment,  and  whose 
eyes  are  always  upon  God  in  order  to  accept- 
ance.— J.  Howe:  It  is  a  very  hopeful  character 
upon  you  when  you  are  really  afraid  lest  a  con- 
troversy should  still  depend,  and  not  be  taken  up 
between  God  and  you. — J.  Edwards  :  A  saint  is 
apt  to  be  sensible  of  his  spiritual  dangers,  jealous 
of  himself,  full  of  fear  when  he  cannot  see  his 
way  plain  before  him,  afraid  to  be  left  alone,  and 
to  beat  a  distance  from  God. J — Starke:  Searing 
and  hardening  the  heart  is  a  heavy  judgment.  If 
thou  wouldst  not  fall  into  it,  then  hear  betimes 
the  grace  that  knocks  at  thy  door. — (On  ver.  18): 
There  is  only  one  way  to  eternal  life ;  he  that 
turns  from  that  to  the  right  or  to  the  left,  and 
would  make  himself  eidepaths,  will  fall  into  ruin. 
— -Von  Gerlach  (on  ver.  19):  As  a  reward  for 
his  vain  striving  the  simple  receives  only  vanity. 
—  [Lawson  (on  ver.  17):  The  murderer  of  his 
neighbor  is  his  own  murderer.] 

Vers.  20  sq.  [Lord  Bacon  (on  ver.  21):  In  a 
judge  facility  of  disposition  is  more  pernicious 
than  bribery  ;  for  it  is  not  every  one  that  ofi'ers 
a  bribe,  but  there  is  scarcely  a  case  wherein 
something  may  not  be  found  to  bias  the  mind  of 
the  judge,  if  he  be  a  respecter  of  persons.] — 
Cramer  (on  vers.  20-22)  :  Striving  after  riches 
has  become  to  many  a  one  a  cause  of  many  sins; 
and  these  are  the  very  tares  which  (according  to 
Luke  viii.  14)  choke  the  word  of  God. — Tiibingen 
Bible  (on  ver.  23):  Speak  the  truth  always,  even 
though  Iho'-i  see  that  it  is  bitter.  The  future  will 
show  that  thou  still  farest  better  with  this  than 
do  shameful  flatterers. — (On  ver.  24) :  To  take 
any  thing  from  parents  the  Spirit  of  God  calls  a 
theft,  robbing  the  children  of  all  prosperity  and 
all  blessing. — [Flavel  (on  ver.  23) :  There  is 
no  belter  way  to  secure  our  own  interest  in  any 
man's  heart,  than  to  fasten  it  in  his  conscience 
by  our  faithfulness,  and  by  being  willing  to  haz- 
ard it  for  God's  glory. — SoCTii  (on  ver.  2U) :  Of 
all  the  fallacies  and  scurvy  cheats  put  upon  men 
by  their  trusting  others,  there  are  none  so  shame- 
ful, and  indeed  pernicious,  as  the  baflies  which 
men  sustain  by  trusting  themselves.] — Geier 
(on  ver.  26)  :  In  our  own  important  aff'airs  we 
should  never  rely  upon  ourselves  alone,  but  ever 
hearken  to  others'  counsel.  Does  not  even  a 
physician  in  his  sickness  employ  the  counsel  of 
other  physicians  ? — Wohlfarth  :  Trust  not  in 
thine  heart,  but  in  the  Lord. 


CHAP.  XXIX.  1-27.  S3li 


d)  Against  etubbornness  and  insubordination. 
Chap.  XXIX. 

1  He  that  being  often  reproved  hardeneth  his  neck 
shall  suddenly  be  destroyed  and  without  remedy. 

2  When  the  righteous  increase  the  people  rejoice, 
but  when  a  wicked  man  ruleth  the  people  mourn. 

3  He  that  loveth  wisdom  maketh  his  father  glad, 

but  he  that  keepeth  company  with  harlots  spendeth  his  substance. 

4  The  king  will  establish  the  land  by  judgment, 
but  a  man  (fond)  of  bribes  destroyeth  it. 

5  A  man  who  flattereth  his  neighbor 
spreadeth  a  net  for  his  feet. 

6  In  the  transgre.ssion  of  the  wicked  man  is  a  Bnare, 
but  the  righteous  will  rejoice  and  be  glad. 

7  The  righteous  knoweth  the  cause  of  the  poor; 
the  wicked  doth  not  discern  knowledge. 

8  Scoffers  set  on  fire  the  city, 
but  wise  men  turn  back  anger. 

9  A  wise  man  contendeth  with  the  fool ; 

but  he  rageth,  and  laugheth,  and  there  is  no  rest. 

10  Men  of  blood  hate  the  upright, 

but  the  righteous  seek  his  soul  (to  deliver  it). 

11  All  his  wrath  doth  the  fool  pour  forth, 
but  the  wise  quieteth  it  afterward. 

12  A  ruler  that  giveth  heed  to  deceitful  words, 
all  his  servants  are  wicked. 

13  The  poor  man  and  the  usurer  meet  together; 
Jehovah  giveth  light  to  the  eyes  of  both. 

14  A  king  who  judgeth  the  poor  faithfully, 
his  throne  shall  be  established  for  ever. 

15  The  rod  and  reproof  impart  wisdom; 

but  a  neglected  son  causeth  his  mother  shame. 

16  When  the  wicked  are  multiplied  transgression  increaseth  ; 
but  the  righteous  shall  see  their  fall. 

17  Correct  thy  son,  and  he  will  give  thee  rest, 
and  bring  delight  to  thy  soul. 

18  When  there  is  no  revelation  the  people  are  ungovemed, 
but  he  that  keepeth  the  law,  blessed  is  he  ! 

19  By  words  a  servant  will  not  be  corrected ; 

for  he  perceiveth  them  but  doth  not  conform  to  them. 

20  Seest  thou  a  man  hasty  in  his  words ; 
the  fool  hath  more  hope  than  he. 

21  One  bringeth  up  his  servant  tenderly  from  a  child 
and  afterward  he  shall  be  a  son. 

22  An  angry  man  stirreth  up  strife, 

and  a  passionate  man  aboundeth  in  transgression. 

23  A  man's  pride  shall  bring  him  low, 

but  he  that  is  of  a  lowly  spirit  retaineth  honor. 

24  He  that  is  partner  with  a  thief  hateth  his  «wn  soul ; 
he  heareth  the  curse  and  showeth  it  not. 

25  Fear  of  man  bringeth  a  snare, 

but  he  that  trusteth  Jehovah  shall  be  preserved. 


TIO 


THE  PROVERBS  OF  SOLOMON. 


26  Many  seek  the  favor  of  the  ruler, 

but  from  Jehovah  cometh  man's  judgment. 

27  An  abomination  to  the  righteous  is  the  unjust  man, 

and  an  abomination  to  the  wicked  is  he  who  is  upright  in  his  way. 


GRAMMATICAL   AND   CRITICAL. 

Ver.  5. — With  p'/fTD  we  should,  according  to  xxviii.  23,  supply  Tliy  7  ;  and  7^  expresses  here  the  dative  relation  a« 

Sn  usually  does;  Comp.  Ps.  xxxri.  3. 

Ter.  6. — ';^'  stands  for  p'.  illustrating  a  very  common  transition  from  ^^  roots  into  the  ^^  form;  Ewald,  §138,  a. 

[Oeeeh.  ?  140,  1     BoTT.  9  1147.  A.,  elc.^ 

Ver.  10. — Between  D''01   and  DH  there  seems  to  he  an  assonance  intended. 

T  T 

Ver.  18. — [in"lti'X  an  instance  of  the  attachment  of  the  sufBx  of  the  singular  to  form  pluralia  tantum  ;  comp.  V^li?X 

in  xiv.  21 ;  xvi.  20.  the  only  other  instances  in  which  the  noun  occurs  with  the  suffix  of  ."id  pers.  sing.     Butt,  suggests  that 
this  may  be  a  trace  of  the  dialect  of  Kphraim:  ^  SS6,  S  and  n.  1 ;  ?  8.SH,  1. — .\.] 

Ver.  25. — miH  BoTT.  treats  as  a  fem.  Infin.  (^  990,  4,  B  and  n.3),  and  notices  the  not  uncommon  sequence  of  a  mas- 
culine predicate  (990,  3,  /3.).— A.] 

ral:  F/r  ouar?^*,  and  also  Stieu's;  "he  who  will- 
ingly receives  presents."  [K.  agrees  with  Hit- 
ziG,  etc.;   H.,  N.,  S.,  M.,  take  our  author's  view.] 

Ver.  5  A  man  -wiio  flattereth  his  neigh- 
bor; see  Critical  notes. — Spreadeth  a  net  for 
his  feet.  '*  He  does  this  even  when  he  is  not  in- 
tending it ;  the  web  of  enticing  errors  before 
his  neighbor's  eyes,  becnme.s,  when  he  comes  into 
contact  with  them,  a  net  in  which  he  is  caught  " 
(HiTzir,).    Forthesentimentcomp  xxvi  24,25,28. 

Ver.  G.  In  the  transgression  of  the  -wick- 
ed man  is  a  snare,  ;.  '■.,  for  himself;  comp. 
xviii.  7;  xx.  25;  xxii.  25.  Hitzio  proposes  in- 
stead of  the  noun  the  corresponding  verb  (in  the 
Niphal)  ;  "In  the  sin  of  the  wicked  he  ensnareth 
liimself"  A  change  plainly  as  superfluous  as 
that  of  EwALi),  who,  following  the  steps  of  some 
earlier  expositors  but  clearly  in  violation  of  the 
order  of  words,  combines  the  epithet  "  evil  "  with 
the  "snare." — But  the  righteous  -will  re- 
joice and  be  glad,  ;.  «.,  in  his  own  happy  es- 
cape from  danger.  For  a  like  combination  of 
pi  to  exult,  or  shout  for  joy,  and  nOt?  to  be 
glad,  comp.  Ps.  -^xxv.  27. 

Ver.  7.  The  righteous  knoweth  the  cause 
of  the  poor,  i.  «.,  their  judicial  cause,  their 
claims  before  a  court.  For  tliis  use  of  the  verb 
••  to  know  "  comp.  xii.  10  :  for  the  sentiment  ver. 
14  ;  .Job  xxix.  12,  Iti. — The  wicked  doth  not 
discern  knoTwledge  (others  ■•  know  under- 
standing"); i.  e.,  he  listens  to  no  reason,  has  no 
sensibility  for  right  and  eqaity  (Hitzig).  Comp. 
xxviii.  5.  [Tills  explanalion,  which  is  also 
Wordswokth's  ("knowledge,  which  consists  in 
piety  and  charily  "),  we  prefer  to  the  more  ex- 
ternal one  given,  e.  ff  ,  by  H..  S..  M.  ;  does  not 
acquaint  himself  witli  the  poor  man's  cause. — A.] 

2.  Vers.  8-11.  Against  scofiing,  contentious- 
ness, thirst  for  blood  and  passionateness. — 
Mockers  set  on  fire  the  city.  "  Men  of  de- 
rision "  is  a  more  select  expression  for  the  com- 
mon D'X'7  "  scomers,"  one  found  likewise  in  Is. 
xxviii.  14  [intending  and  meaning  more  than 
would  he  ordinarily  suggested  by  tht  rendering 
of  the  E.  V.  ;  "  scornful  men." — A.].  The  "  set- 
ting on  fire"  (lit.  "blowing  upon,"  comp.  Ezek. 
xxi.  36)  the  city  Is  a  fitly  chosen  figurative  ex- 
pression for  the  excitement  of  the  passion  and 
the  party   spirit  of  the  people  of   tne  city;  ~,"]p 


EXEGETICAL. 

1.  Vers.  1-7.  Against  Tarious  forms  of  ob- 
stinate unrighteousness,  especially  oppression, 
prodigality,  flattery,  etc. — He  that  is  often  re- 
proved, being  stiSnecked.  A  "man  of 
corrections"  or  "reproofs"  (for  which  Hitzig 
needlessly  substitu  s  mriDin  "  punishments  " 
[which  Gesen.  would  render  "arguments,"  i.  e., 
a  man  who  when  censured  defends  himself])  is 
one  who  deserves  many  corrections,  is  continu- 
ally bringing  them  upon  himself  (comp.  the  "man 
of  sorrows,"  Is.  liii.  8).  Here  he  is  described  as 
such  a  man,  who  "maketh  his  neck  hard,"  /.  c, 
thestiffneckedman  who  will  everywhere  defiantly 
carry  through  his  own  will  (comp.  Ex.  xxxii.  9; 
xxxiii.  3;  xxxix.  9;  Deut.  ix.  6;  xxxi.  27,  etc..  and 
also  the  "hardening  of  the  heart"  in  chap,  xxviii. 
14).  [The  E.  V.  which  is  followed  by  nearly  all 
our  expositors,  and  which  we  have  given  in  the 
general  version  of  the  chapter,  makes  the  obsti- 
nacy not  the  original  cause  of  the  many  correc- 
tions, that  for  which  the  offender  is  in  the  first 
instance  reproved,  but  the  disposition  evinced  by 
him  under  all  reproofs  whatsoever  The  final 
diflference  is  not  great ;  sudden  and  utter  destruc- 
tion will  follow  and  end  unavailing  reproofs. — 
A.].  With  b  compare  the  literally  identical 
second  clause  of  chap.  vi.  15. 

Ver.  2.  'When  the  righteous  increase 
According  to  chap,  xxviii.  2S  tliis  is  the  same 
thing  as  "the  wicked's  perishing"  Hitzio; 
"wlien  righteous  men  attain  to  power,'" — an  un- 
necessary assimilation  of  the  meaning  of  the  verb 
to  that  in  clause  i.  For  the  rest  compare 
xxviii.  12. 

Ver  3.  With  a  compare  x.  I  :  with  i,  vi.  26  ; 
xxviii    7 

Ver  4.  A  king -will  establish  the  land  by 
judgment,  (t.  p.,  by  the  maintenance  of  justice) 
For  the  verb  comp.  1  Kings  xv.  4.  The  "man  of 
gifts  (bribes)  "  is  then  naturally  the  unjust  ruler 
who  "  perverts  justice  from  love  of  gifts  "  (Ber- 
THE.Mi).  RnsENMUEiiEU  and  Hitzio  explain  the 
phrase  as  meaning  "  a  man  of  taxes  or  assess- 
ments," in  like  manner  Luther:  "he  who  as- 
sesses the  land  excessively."  This  is  possible, 
hut  not  demonstrable  with  full  certainty.  The 
conception  of  the  Vulgate  is  at  any  rate  loo  gene- 


CHAP.  XXIX.  1-27. 


241 


Btands  here  like  TrciA/f  in  Matth.  xii.  24  of  the 
community  of  the  city.— With  h  comp.  xv.  1,  18; 
Eocles.  X.  4.  [The  connection  is  not  unknown  in 
modern  times  oireligious  skepticism  and  rational- 
ism, witli  political  radicalism  and  a  revolutionary 
spirit. — A.]. 

Ver  9.  A  Twise  man  contendeth  ■with  a 
fool ;— but  he  rageth  and  laugheth  and 
there  is  no  rest.  I'lie  first  clause  forms,  some- 
what like  the  abl.  absol.  in  Latin,  a  clause  by 
itself,  the  participle  of  wliicU  may  be  resolved 
into  "if  or  when  the  wise  contendeth,  etc."  The 
subject  of  the  verbs  in  b  is  the  fool  and  not  the 
wise  man  (Ewald,  U.mbreit,  Elster,  Stier 
[De  W.,  Muffet,  N.,  elc  ,  while  Bertueau,  K., 
H.,  S.,  elc,  understand  "the  fool,"  iheE.  V.,  M. 
and  others  being  ambiguous]),  in  which  case  the 
nnj  rxi  (and  there  is  no  ceasing,  no  rest  comes, 
comp.  1  Sam.  xxv.  9)  would  form  quite  too  short 
a  conclusion;  moreover  the  "raging"  and  the 
"  laughing"  appear  to  be  much  rather  charac- 
teristic signs  of  the  fool's  conduct  than  of  the  wise 
man's;   comp.  ver.  11  and  chap.  xii.  16. 

Ver.  10.  Men  of  blood  hate  the  upright. 
"  Men  of  blood  "  as  in  Ps.  v.  7  ;  xxvi.  9  ;  Iv.  24  ; 
cxxxix.  19. — But  the  righteous  seek  his 
soul,  Di2.,  to  preserve  .and  prosper  it.  That  tlie 
"seeking  the  soul"  here  stands  bono  sensii,  un- 
like its  use  in  some  other  passages  {e.  g.,  Ps.  xl. 
1-5;  1  Kings  xix  10,  etc.,)  [on  the  other  hand 
comp.  ^K'SJ?  ty^n  in  Ps.  cxlii.  6],  appears  from 
the  contrast  with  clause  a;  Hitzig's  emendation 
is  therefore  unnecessary,  substituting  CO^/?! 
for  □''"Hy'l,  and  tlius  obtaining  as  the  meaning: 
"  and  seek  to  separate  his  soul,  to  isolate  it"  (!). 
[Of  our  expositors  H.  prefers  the  common  ren- 
dering of  the  predicate,  and  makes  "the  up- 
right "  a  nom.  or  ace.  absolute. — .\.] 

Ver.  11.  All  his  wrath  doth  the  fool  pour 
forth.  "Spirit"  is  here  plainly  wralh,  as  in 
xvi.  32.  and  not  "soul"  (U.mbrkitj  or  "mind" 
Stier,  cic-i  [so  E  V  and  some  of  our  interpre- 
ters]) — But  the  wise  quieteth  it  afterward. 
1inS3,  which  occurs  only  here,  means  "  after- 
ward, at  length " ;  others  explain  this  unusual 
expression  by  "back,  relrorsum:"  e.g.,  De  W., 
Stier,  Hitziq,  Gesen.,  etc.;  "Keepethit  back, 
restraining  it,  pressing  it  in  as  it  were  (?)." 

S.  Vers.  12-17.  Admonitions  to  a  .just  and  mild 
fn'»de  of  government,  and  also  the  strict  discipline 
of  children.  With  ver.  12  comp.  Ecclesiast.  x.  2, 
and  also  Cic.  De  Leg.,  III.  13  ami  the  Latin  pro- 
verb; QualU  rex  talis  grez,  "like  king,  like  peo- 
ple." 

Ver.  13.  The  poor  man  and  the  usurer 
(oppressor)  meet  together.  The  •■  man  of  ex- 
actions "  should  he  interpreted  with  the  LXX 
(Jafeiorz/f),  Vulg  {creditor),  Ewai.d,  Hitzkj, 
FuEBST,  etc.,  by   "  usurer,"    inasmuch  as  0''I)I3ni 

as  a.  plural  from  ']i^  (toko;)  [?]  is  very  probably 
equivalent  in  meaning  to  1]U^3  "usury;"  [Rod., 
CoTT.,  etc.,  prefer  the  broader  meaning  "oppres- 
sion"]. A  "man  of  usury,  money-lender"  is 
itirthermore  only  a  more  concrete  expression  for 
a  "rich  man,"  and  this  is  the  corresponding 
term  in  cliap.  xxii.  2. — Jehovah  giveth  light 
to  the  eyes  of  both;  i.  e.,  according  to  the 
IG 


parallels  cited,  .lehovah  has  given  to  them  both 
the  light  of  their  life  ;  from  God  comes  to  both 
the  light  of  life  and  the  joy  of  life  ;  comp.  Ps. 
xiii.  4  ;  Job  xxxiii.  30;  Eccles.  xi.  7.  ["Here 
is  comfort  to  the  poor  in  his  sufferings  ;  here  is 
warning  to  the  rich  in  his  violence."    WdRiis.] 

Ver.  14.  A  king  who  judgeth  the  poor 
faithfully.  "  In  truth,  or  fidelity  "  is  not  here 
"conscientiously,  with  truth  to  liis  own  convic- 
tions," but  conformably  to  the  state  of  the  facts, 
"so  that  he  permits  true  judgment  (Zech.  vii. 
9)  to  reach  the  poor  "  (Hitzig)  With  the  senti- 
ment comp.  XX.  28;   xxv.  5. 

Ver.  15.  With  a  comp.  xxiii.  13;  xiii.  24;  with 
A,  X.  1  ;  xvii.  21  ;  xxviii.  7.  The  "neglected" 
is  literally  "  he  who  is  exempted  from  discipline, 
who  is  left  to  his  own  will." 

Ver.  16.  'When  the  vricked  are  multiplied 
transgression  increaseth.  so  far  forth  as  the 
wicked  who  are  found  in  the  decided  m.ijority 
think  that  they  may  with  impunity  commit  all 
manner  of  wickedness.  With  b  comp.  Ps.  xxxvii 
34  where  the  joyful  beholding  of  the  destruction 
of  the  wicked  is  expressed  by  the  same  phrase. 

Ver.  17.  With  a  comp.  xix.  18. — And  give 
delight  to  thy  soul.  D'Jli'D  not  "  delica- 
cies, dainties"  (15ertueau),  but  delights,  joys  in 
general,  whose  increasing  variety  is  expressed 
by  the  plural  (Stier). 

4.  Vers.  18-23.  Against  lawlessness,  insubordi- 
nation, a  passionate  temper,  and  pride. — "When 
there  is  no  revelation  the  people  are  un- 
governed.  [^tn  here  denotes  prophetic  pre- 
diction, the  revelation  of  God  by  His  D'Tn  or 
n'Kl,  "seers"  (1  Sam.  ix.  9),  [E.  V.  "when 
there  is  no  vision  "]  ;  the  chief  function  of  these 
consisted  in  their  watching  over  the  vigorous  ful- 
filling of  the  law,  or  in  the  enforcement  of  the 
demands  of  the  law.  By  the  phrase  "in  lack  of 
vision  "  a  time  is  described  like  that  mentioned 
in  1  Sam.  iii.  1,  when  "  the  word  of  the  Lord  was 
precious  ;"  or  like  those  mentioned  in  Hos.  iii. 
4;  Am.  viii.  12;  2  Chron.  xv.  3:  Ps.  Ixxiv.  9, 
times  distinguished  by  poverty  in  prophetic  tes- 
timonies and  activities.  In  such  times  the  peo- 
ple must  necessarily  be  "  undisciplined  and  un- 
bridled," (so  Ex.  xxxiv.  25  [where  the  E.  V. 
incorrectly  renders  "naked"]  ). — But  he  that 
keepeth  the  law  blessed  is  he  !  (comp.  x\\\ 
21  ;  xvi.  20  )  This  benediction  forms  no  strict 
antithesis  to  clause  a.  The  connection  of  ideas 
seems  to  be  this  :  But  he  who  in  such  seasons  of 
ascendant  lawlessness  nevertheless  keeps  Godo 
law,  elc."  (Hitzig). 

Ver.  19.  By  v7ords  a  servant  ■will  not  be 
corrected;  ;.  e.,  mere  words  do  not  relorm  a 
servant,  who  rather  needs  a  sharper  correction. — 
For  he  perceiveth  them  but  doth  not  con- 
form to  them  ;  lit.  "but  there  is  not  an  an- 
swer," that  is  in  action,  by  actual  obedience,  by 
inttKiif/  (2  Cor.  x.  6,  etc.).  Bertheau  is  wrong: 
"  For  he  will  observe  it — that  there  is  no  com- 
ing to  blows — and  there  will  be  no  answer  ;"  no 
less  is  Ewald  incorrect :  "But  he  becomes  in- 
telligent (gains  understanding)  without  an  an- 
swer," and  likewise  Von  IIof.«a.vn.  Schri/thrvr., 
II.  2.  377  :  "  if  he  has  understanding  no  answer 
follows." 


242 


THE  PROVERBS  OF  SOLOMON. 


Ver.  20.  Almost  exftctly  like  xxvi.  12.  Comp. 
also  Ecclesiast..  ix.  18,  where  the  npoTTeri/^  iv'Aoyu 
ai/Tov  corresponds  precisely  with  the  "hasty  in 
his  words  "  of  our  verse. 

Ver.  21.  If  one  bringeth  up  his  slave  ten- 
derly from  a  child  afterward  he  will  be  a 
son.  The  relation  of  the  two  clauses  is  lilte  that 
in  ver.  9,  pJ3  "  to  fondle  "  is  used  here  only  in 
the  0.  T.  ;  it  is  more  common  in  Aramaic.  ]1J0 
which  according  to  the  Rabbinic  is  cognate  with 
Vi  subotes,  seems  to  be  designed  to  distinguish 
"the  son  of  the  household,"  the  free  filius  fjmi- 
1.1(13  in  contrast  with  the  house-slave;  comp.  Lu- 
ther's term  "Junker"  [a  "squire"].  Others  in- 
terpret the  Ilapaztegom.  differently,  c  g.  Ewald, 
following  the  Arabic  :  "he  will  be  unthankful" 
[FuERST,  "intractable"]:  Stieb  "  his  end  will 
be  (evil)  development;"  Von  HoFM.\NN,i/Ai»K/)ra: 
"  there  is  at  last  a  lamentation,"  etc.  [Holden  ; 
"  shall  be  grieved  "].  HiTzio  reads  ^^JD  which 
is  to  be  interpreted,  like  Ps.  xliv.  1.5  (14)  "a 
shaking  of  the  head,"  or  even  "  a  wringing  of  the 
hands  !"  To  write  jno  would  be  more  natural 
than  this:  "his  end  will  be  contention,"  as  the 
Vulgate  seems  to  have  understood  the  expression, 
when  it  renders  :  poslea  sentiet  eum  contumacem. 

Ver.  22.  An  angry  man  stirreth  up  strife. 
Almost  precisely  like  xv.  18;  comp.  xxviii.  2-5. — 
And  a  passionate  man  abouudeth  in  traus- 
gression  ;  for  31  in  the  sense  of  "  great  or 
rich  in  something,"  comp.  xxviii.  20,  27.  See 
chap.  xxii.  24  for  a  phrase  kindred  to  the  "lord 
of  passion,"  i.  «.,  the  p,assionate  man. 

Ver.  23.  With  a  compare  xvi.  18;  xxv.  7  ;  with 
i,  xvi.  19  ;  xi.  16. 

5.  Ver.  24-27.  Warning  against  the  fear  of 
man,  disposition  to  please  men,  and  complicity 
in  transgressions. — He  that  is  partner  w^ith 
a  thief  hateth  himself;  i.  «.,  inasmuch  as  he, 
a.s  the  concealer  of  a  thief,  brings  upon  himself 
the  guilt  and  likewise  the  penalty  of  the  fv'l 
theft.— He  heareth  the  curse  and  showeth 
it  not;  i.e.,  he  hears  the  curse  which  according 
to  the  law  (Lev.  v.  1  sq.)  marks  a  theft  as  an 
offence  deserving  a  heavy  penalty,  and  yet  does 
not  reveal  the  perpetrators  of  the  deed  which  is 
laden  with  such  a  curse,  and  thus  brings  the 
curse  also  upon  himself.  [The  E.  V.  is  altogether 
ambiguous  and  misleading.] 

Ver.  25.  Fear  of  man  bringeth  a  snare. 
Fear   of    man    (for    wiiich     HiTzio    conjectures 

D1X7  ion.  "  desiring  or  delighting  in  man  ")  is 
strictly  "trembling  before  men;"  comp.  1  Sam. 
xiv.  lo.  Such  a  fear  of  man  "  bringeth  a  snare," 
because  it  easily  betrays  into  a  participation  in 
the  sinful  actions  of  men.  Withicomp.  xviii.  10. 
Ver.  26.  Many  seek  the  face  (favor)  of  the 
ruler;  they  wait  upon  him,  tlie  potentate,  in  per- 
son, as  a  token  of  their  homage,  and  in  order  to 
gain  his  favor.  Comp  xix.6;  1  Kings  x.  24. — But 
from  Jehovah  cometh  man's  judgment; 
i.  o.,  fled,  the  Supreme  Ruler,  allots  llie  destinies 
of  men  most  justly  and  equitably;  with  Him  one 
obtains  the  desired  judgment  more  certainly  than 
with  any  human  ruler  whatsoever.  Comp.  xvi. 
33.  HiTzio  arbitrarily  says  :  "judgment  is  here 
equivalent  to  rank,  dignity." 


Ver.  27.  Comp.  xi.  20;  xxviii.  4;  and  forth* 
expression  "  they  that  walk  uprightly,"  or  are 
"upright  in  the  way,"  in  clause  A,  see  in  parti, 
cular  Ps.  xxxvii.  14,  and  also  Prov.  ii.  7. 

DOCTRINAL    AND    ETHICAL. 

When  early  expositors  (Stacker,  Wohlfarth, 
etc.,  comp.  also  Stiek)  represent  the  chapter  be- 
fore us  as  directed  especially  against  stiff-necked 
obstinacy,  or  against  wilful  disobedience  and 
persistent  refusal  of  correction,  this  conception 
of  its  main  subject  not  only  corresponds  with 
ver.  1,  but  also  with  the  repeated  occurrence  of 
rebukes  of  lawless  conduct  and  the  bad  training 
of  children,  such  as  the  following  series  of  pro- 
verbs exhibits  (vers.  9,  12,  15,  17,  18,  19,  21). 
Besides  the  manifold  warnings  against  violent 
temper  and  its  evil  consequences  fall  under  the 
s.ame  category  (vers.  8,  11,22);  in  like  manner 
the  dissuasions  against  prodigality  (ver.  3),  op- 
pression of  the  poor  (vers.  2,  7,  13,  14).  pride 
(ver.  23),  flattery  and  bribery  (vers.  4,  5,  12),  in- 
justice and  deeds  of  wickedness  in  general  (vers. 
U,  10,  16,  27).  As  a  peculiar  form  of  insubordi- 
nation, or  persistent  disregard  of  the  divine  law, 
there  is  brought  out  prominently  toward  the  end 
of  the  chapter  the/for  of  man,  which  has  not  be- 
fore been  expressly  mentioned  in  the  Book  of 
Proverbs.  And  this  is  done  in  such  a  way  as  to 
distinguish  three  degrees  of  this  fault ;  the  con- 
cealing of  a  theft,  as  its  rudest  and  lowest  form 
(ver.  24);  the  "trembling  before  men,"  or  pli- 
ability with  respect  to  such  conduct  of  wicked 
persons  in  general  as  is  sinful  and  entices  to  sin 
(ver.  2')) :  and  the  mere  disposition  to  please  men, 
or  reliance  on  the  protection  and  favor  of  power- 
ful men,  instead  of  on  God  alone  (ver.  2G). 

A  special  adaptation  to  the  theocratic  political 
organization  of  the  people  of  God  under  the  Old 
Testament  is  given  to  the  general  direction  which 
the  chapter  takes  against  wilfulness,  insubordina- 
tion and  want  of  discipline,  in  ver.  18:  When 
there  is  no  revelation,  the  people  become  law- 
less ;  but  he  that  kccpeth  the  law,  blessed  is  he ! 
In  this  remarkable  testimony  to  the  need  of  pro- 
phecy as  the  living  watch  and  ward  of  the  law, 
there  is  evidently  brought  to  view  that  thought 
which  is  doctrinally  and  in  respect  to  the  history 
of  salvation  the  most  significant  in  the  section. 
This  is  a  thought  which  could  develop  itself  and 
find  expression  only  after  repeated  periods  had 
occurred  in  which  prophecy  was  wholly  or  par- 
tially silent,  and  therefore  only  on  the  ground  of 
sorrowfttl  experiences  that  had  accumulr.ted  in 
such  seasons.  The  appearance  of  this  thought, 
however,  in  the  section  before  us  by  no  means 
compels  the  assumption  that  this  division  of  the 
book  may  not  have  originated  till  after  Hezekiah, 
and  this  Hitzig  also  admits.  Comp.  above,  the 
exegetical  interpretation  of  the  passage. 

The  great  significance  of  prophecy  for  the  mo- 
ral life,  both  of  the  theocratic  people  of  God 
and  of  Christian  nations,  has  been  well  presented 
by  Er.sTER,  in  connection  with  this  passage. 
"Where  the  continuity  of  these  prophetic  revela- 
tions (to  which  it  belonged  to  maintain  in  life  and 
lo  develop  the  fundamental  revelation  made  in 
the  law)  was  interrupted,  this  was  the  sign  of  a 
stagnation  in  the  theocratic  life,  of  an  incapacity 


CHAP.  XXIX.  1-27. 


243 


to  understand  the  voice  of  God  that  ever  contin- 
ued to  exist  in  Israel.  Such  a  condition  must 
therefore  necessarily  bring  with  it  also  a  moral 
lawlessness  in  the  people.  For  when  the  law  was 
a  vivid  reality,  it  must  necessarily  develop  pro- 
phetic manifestations,  because  there  is  in  tlie  law 
itself  a  struggling  toward  a  higher  perfection,  so 
that  the  faithful  lieeping  of  the  law  stood  in  the 
most  iniimate  reciprocity  with  the  flourishing  of 
prophecy. — Naturally  tlie  relation  of  this  proverb 
to  the  life  of  Cliristian  nations  is  thereby  not 
excluded,  for  we  mu^t  then  contemplate  the  law 
as  first  revealed  in  its  true  import  in  the  light  of 
the  gospel,  and  revelation  as  the  continued  work- 
ing of  the  Spirit  in  the  Church  " 

How  far  moreover  in  the  life  of  Christian  na- 
tions we  can  and  must  speak  of  an  abiding  co- 
operative work  of  prophecy  (i.  e.,  naturally  that 
of  the  New  Testament),  upon  its  successful  deve- 
lopment, religious  and  mor.al.  Von  Zezschwitz 
has  shown  with  peculiar  force  and  pertinence  in 
his  three  discourses  on  "Domestic  Missions,  po- 
pular education  and  prophecy"  (Frankfort  on 
the  Main,  186i);   see  in  particular  pp.  86  sq. 

IIOAIILETIC    AND    PRACTICAL. 

Homibi  on  the  chapter  as  a  ivhole :  The  blessing 
of  strict  discipline  on  the  basis  of  the  word 
of  Goil,  or  its  necessity  for  the  prospe- 
rity whether  of  individual  persons  and  house- 
holds, or  of  entire  nations  and  States. — Stocker: 
Third  hiiiJerance  to  the  attainment  of  true  wis- 
dom :  obstin.ate  disobedience  or  stubbornness; 
origin,  cliaracteristics  and  remedy  of  this  evil. 

Vers.  1-7.  [Tbapp  (on  ver.  1):  If  men  hanlen 
their  hearts, God  will  harden  His  hand. — J.  Howe  : 
A  fearful  thing  when  the  gospel  itself  shall  not  be 
my  remedy  I — Ciulmers:  The  hardening  effect 
of  continue!  resistance  to  the  application  of  a 
moral  force. — S.  Dvvies:  To  follow  the  conduct 
of  our  own  fi^Uy  and  refuse  the  advantage  we 
might  rec;*ive  from  llie  wisdom  of  others  disco- 
vers an  uncreaturely  pride  and  self-sufficiency  ; 
and  the  career  of  such  a  pursuit,  whatever  be  its 
object,  will  alw.ays  end  in  disappointment  and 
confusion. — Hooker  (on  ver.  '.;) :  Religion  un- 
feignedly  loved  perfecteth  man's  abilities  unto 
all  kind  of  virtuous  services  in  the  common- 
wealth.]— Zeltner  (on  ver.  1):  He  that  obsti- 
nately opposes  the  Holy  Ghost  and  will  not  re- 
ceive the  wholesome  corrections  of  God's  word, 
his  heart  the  evil  spirit  hardens  ;  he  thereby 
plunges  himself  into  calamity. — (On  ver.  3) :  Pious 
parents  can  experience  no  greater  joy  than  wiien 
they  see  their  children  walk  in  true  wisdom  and 
the  fear  of  God. — (On  ver.  5):  The  caress  of  a 
flatterer  is  much  more  dangerous  than  the  hatred 
of  an  enemy. — [South  (on  ver.  5) :  Three  Ser- 
mons on  Flattery. — Bridoes  (on  ver.  6)  :  There 
is  always  a  snare  in  the  ways  of  sin;  always  a 
song  in  the  ways  of  God.] — Lange  (on  ver.  7)  : 
Let  judges  and  rulers  take  good  heed  lest  they  by 
their  negligence  in  the  cause  of  the  humble  be 
reckoned  as  among  the  ungodly. — Von  Gerlach  : 
By  righteousness  there  is  opened  to  man  a  view 
into  all  departments  of  life ;  especially  may  he 
transfer  himself  into  the  position  and  case  of  the 
oppressed  ;  while  (o  the  wicked  man,  who  looks 
on  every  thing  superficially,  such   insight  is  de- 


nied, and  he  therefore  easily  comes  to  oppress  the 
poor. 

Vers.  8-11.  Hasius  (on  ver.  8) :  An  unwashed 
mouth  may  easily  stir  up  much  evil;  but  it  is  a 
characteristic  of  wisdom  to  make  the  best  of  every 
thing. — Starke:  A  true  Christian  is  at  the  same 
time  a  good  citizen  in  the  commonwealth  ;  for  he 
seeks  to  produce  and  preserve  peace. — [Lord 
Bacon:  Scorners  weaken  all  the  foundations  of 
civil  government ;  a  thing  the  more  to  be  at- 
tended to,  because  the  mischief  is  wrought  not 
openly,  but  by  secret  engines  and  intrigues. — 
Lawson  :  The  holy  seed  are  the  substance  and 
strength  of  a  land. — Lord  Bacon  (on  ver.  0)  :  In 
this  contest  the  chances  are  altogether  unequal; 
seeing  it  is  no  victory  to  conquer,  and  a  great 
disgrace  to  be  conquered.] — -Lange  :  One  should 
not  suffer  himself  to  be  kept  from  the  proclama- 
tion of  the  truth  by  the  opposition  of  foolish  peo- 
ple, 2  Tim.  iv.  2:  if  one  does  not  receive  it,  ano- 
ther does. — Von  -Gerlach  (on  ver.  11)  :  Among 
the  characteristics  of  folly  there  is  always  found 
a  boisterous,  ungovernable  nature ;  to  wisdom 
belongs  self-command. 

Ver.  12-17.  Melanchthon  (on  ver.  12) :  The 
example  of  distinguished  persons,  such  as  rulers, 
teachers,  etc.,  avails  and  effects  very  much,  aud 
that  in  both  directions,  by  promoting  good  as 
well  as  evil.  Most  rapidly,  however,  is  the  plague 
of  base  vices  transmitted,  especially  in  the  circle 
of  household  companions,  and  in  the  daily  retinue 
of  these  persons  of  high  station, — [.\Iuffet:  He 
that  carrieth  Satan  in  his  ear  is  no  less  blame- 
worthy than  he  which  carrieth  him  in  liis  tongue.] 
— Cramer  (on  ver.  13)  :  The  Holy  Scriptures  are 
for  poor  and  for  rich  ;  every  one  findeth  his  own 
chapter  therein  adapted  to  himself  But  in  order 
that  the  one  as  well  as  the  other  may  see  what  is 
needful  for  them,  both  need  enlightenment  and 
divine  help  — Starke  (on  ver.  14)  :  Not  so  much 
by  strength  and  might  as  rather  by  faithful,  kind 
and  righteous  treatment  of  subjects  is  <a  govern- 
ment preserved  and  confirmed. — Von  Gerlach 
(on  vers.  1.5,  17) :  Mothers  are  wont  to  be  most 
at  fault  in  indulging  their  children,  and  must 
therefore  bear  away  the  chief  shame  of  its  fruits. 
— [Chalmers  :  By  joining  the  rod  %vith  the  re- 
proof, the  moral  is  sometimes  the  better  en- 
forced when  there  is  added  to  it  the  physical  ap- 
pliance,] 

Ver,  1 8.  Luther  :  Without  God's  word  man 
can  do  nothing  but  practise  idolatry  and  his  own 
will. — Melanchthon:  As  well  princes  as  people 
must  consider  that  pious  governments,  which 
God  aids  by  His  counsel  and  blessing,  are  more 
needful  than  all  things  beside  ;  they  must  there- 
fore beseech  God  for  such  a  wholesome  govern- 
ment, and  not  plunge  themselves  in  sin  and  vice, 
lest  God  withdraw  it  from  them  as  a  judgment. — 
Stocker  (special  sermon  for  married  people, 
based  on  ver.  18) :  On  the  indispensable  necessity 
of  the  divine  word  to  a  blessed  domestic  relation: 
a)  How  Christian  hearts  should  stand  related  to 
the  word  of  God;  b)  What  advantage  and  reward 
they  have  from  its  right  use. — Wohlfarth:  Take 
religion  from  man  and  he  sinks  into  the  deepest 
barbarism. — [Flavel:  The  Spirit  and  the  word 
of  God  usually  come  aud  go  together.] 

Vers.  19-27.  Zeltner  (on  vers.  10-21):  As 
self-willed  menials  do  when  they  are  indulged,  so 


244 


THE  PEOVERBS  OF  SOLOMON. 


likewise  our  own  vile  flesh  and  blood.  If  one  , 
leaves  to  this  its  own  will  even  a  little,  it  will 
quickly  rule  over  the  spirit.  Gal.  v.  17  sq. — 
[LoED  Baco.n  (on  ver.  21) :  Princes  and  masters 
ought  to  keep  a  measure  in  conferring  grace  and 
favor  on  their  servants.  .  .  .  Sudden  promotion 
begets  insolence  ;  continual  obtaining  of  desires 
begets  impatience  of  refusal ;  and  if  there  be  no- 
thing further  to  aspire  to,  there  will  be  an  ab- 
sence of  alacrity  aud  industry.] — St.ibke  (on 
ver.  24)  :  Both  the  bold  sinner  himself  and  he 
likewise  who  makes  himself  partaker  in  the  sins 
of  others,  brings  upon  himself  God's  wrath  and 
punishment. — (On  ver.  2.5)  :  It  is  a  sinful  fear  of 
man  when  one  from  timidity  acts  to  please  others 
against  his   conscience. — A  means   against  this 


fear  of  man  is  pre-eminently  prayer  for  a  joyous 
spirit  (Ps.  ii.  12,  14),  and  faith  and  childlike  re- 
liance on  God's  protection.  —  [Fl.wel  :  Men 
vainly  "hope  to  find  mercy  with  God,"  but  expect 
none  from  men  ;  so  the  voice  of  conscience  is 
drowned  by  the  louder  clamors  and  threats  of  ad- 
versaries.— Arnot:  It  is  not  a  transference  of 
fear  from  man  to  God  that  makes  a  sinner  safe ; 
the  kind  of  affection  must  be  changed  as  well  as 
its  object.  Safety  lies  not  in  terror,  but  in  trust. 
Hope  leads  to  holiness.] — Von  Gerl.\ch  (on  ver. 
26) :  Justice  and  favor  which  princes  can  ensure 
are  indifferent  in  the  presence  of  God's  decision. 
— (On  ver.  27):  It  is  no  good  sign  for  him  who 
would  be  upright  when  he  can  be  on  friendly 
terms  with  the  ungodly. 


V.    THE  SUPPLEMENTS. 
Chaps.  XXX.  and  XXXI. 


First  Supplement:  The  words  of  Agnr. 

Chap.  XXX. 

a)  Introddction  :  Of  God's  word  as  the  source  of  all  wisdom. 

Vers.  1-6. 

1  Words  of  Agur,  the  son  of  the  princess  of  Massa. 
The  man's  saying :  "  I  have  wearied  myself  about  God, 
wearied  myself  about  God — then  did  I  withdraw ! 

2  For  I  am  a  beast  and  not  a  man, 

and  the  understanding  of  a  man  I  have  not; 

3  neither  have  I  acquired  wisdom, 
nor  gained  knowledge  of  the  Holy. 

4  Who  hath  ascended  to  the  heavens  and  descended  ? 
who  hath  grasped  the  wind  in  his  fists  ? 

who  hath  wrapped  the  waters  in  a  garment? 

who  hath  fixed  all  the  ends  of  the  earth  ? 

what  is  his  name  and  what  is  his  son's  name,  if  thou  knowest? 

5  Every  word  of  God  is  pure  ; 

a  shield  is  He  to  them  that  trust  in  Him. 

6  Add  thou  not  to  His  words, 

lest  He  rebuke  thee  and  thou  be  made  a  liar." 


ii)  Various  expressive  numerical  proverbs,  relating  to  the  golden  mean  between  rich  and  poor,  to 
recklessness,  an  insatiable  disposition,  pride  and  arrogance,  etc. 

7  Two  things  have  I  entreated  of  thee, 
refuse  me  not,  before  I  die : 

8  Deceit  and  lies  keep  far  from  me  ; 
poverty  and  riches  give  me  not ; 
cause  me  to  eat  the  food  allotted  me  ; 

9  lest  I,  being  full,  deny  (God) 
and  say  :  Who  is  Jehovah  ? 

and  lest  I,  having  become  poor,  steal 
and  take  the  name  of  my  God  in  vain. — 


CHAP.  XXX.  1-33.  245 


10  Cause  uot  the  servant  to  slander  his  master, 

lest  he  curse  thee  and  thou  sutfer  (be  destroyed). — 

11  (There  is)  a  generation  that  eurseth  their  father, 
and  doth  not  bless  their  mother ; 

12  (there  is)  a  generation  that  are  pure  in  their  own  eyes, 
and  are  not  washed  from  their  filthiness  ; 

13  (there  is)  a  generation,  how  haughty  are  their  eyes, 
and  their  eyelids  are  lifted  up  ; 

14  (there  is)  a  generation  whose  teeth  are  swords,  and  their  jaw- teeth  knives, 
to  devour  the  poor  from  the  earth,  and  the  needy  from  among  men ! — 

15  The  leech  hath  two  daughters  :  give,  give ! 

there  are  three  (things)  that  are  not  to  be  satisfied ; 
four  say  not :  enough  ! 

16  The  world  of  the  dead,  the  barren  womb  ; 
the  earth  (which)  is  not  satisfied  with  water, 
and  the  fire  that  saith  not :  enough  ! — 

17  An  eye  that  mocketh  at  its  father, 
and  despiseth  obedience  to  its  mother, 

the  ravens  of  the  valley  shall  pluck  it  out, 
and  the  young  eagles  shall  eat  it. — 

18  Three  things  are  too  wonderful  for  me, 
and  four  I  do  not  comprehend ; 

19  the  way  of  the  eagle  in  the  heavens, 
the  way  of  a  serpent  upon  a  rock, 

the  way  of  a  ship  in  the  midst  of  the  sea, 
and  the  way  of  a  man  with  a  maid. 

20  Thus  is  the  way  of  the  adulterous  woman  : 
she  eateth,  and  wipeth  her  mouth,  and  saith  : 
I  have  done  no  iniquity  ! — 

21  Under  three  things  doth  the  earth  tremble, 
and  under  four  can  it  not  stand : 

22  under  a  servant  when  he  ruleth, 

and  a  fool  when  he  is  satbfied  with  bread  ; 

23  under  a  hated  (rejected)  woman  when  she  is  married, 
and  a  maid  when  she  succeedeth  her  mistress. 

24  Four  are  the  little  things  of  earth, 
and  yet  are  they  wise,  quick  of  wit : 

25  the  ants,  a  people  not  strong, 

that  prepare  in  summer  their  food ; 

26  conies,  a  people  not  mighty, 

that  set  their  dwelling  among  rocks; 

27  no  king  have  the  locusts, 

and  yet  they  go  forth  organized  all  of  them  ; 

28  the  lizard  layeth  hold  with  her  hands, 
and  dwelleth  in  kings'  palaces. — 

29  There  are  three  tliat  make  stately  their  walk, 
and  four  that  are  comely  in  going  : 

30  the  lion,  mighty  among  beasts, 
and  that  turneth  not  before  any  : 

31  the  greyhound,  slender  in  its  loins,  or  the  goat, 

and  a  king  with  whom  there  is  no  r&sistance  (possible). — 

32  If  thou  art  foolish  in  exalting  thyself, 

and  if  thou  devisest  evil — (put)  thy  hand  on  thy  mouth! 

33  For  the  pressing  of  milk  giveth  forth  cheese, 
and  pressing  the  nose  giveth  blood, 

and  pressing  wrath  giveth  strife. 


246 


THE  PROVERBS  OF  SOLOMON. 


GRAMMATICAL   AND   CRITICAL. 

Ver.  6. [In  HDin  we  have  the  sioglc  instance  in  which  daghtsk  Icne  is  omitted  after  a  silent  sheva.    See  Gbben,  g22 

»;  66(2).  a;  BiJTT.,  J32o.— A.] 

Ver.  lu. riu  13~1X  tlie  suliix  is  of  the  form  appropriate  to  the  singular,  eta  is  not  uncommon  with  pluralia  Umtum  ; 

T   -: 
BalT.,  JSS6, 1,  S.  In  H'^^p"  the  verb  has  the  sense  of  a  subj.  pies,  in  a  negative  or  final  clause;  Biill.,  J981,  2.— A.] 

Vers.  15. [The  noun    Tin,   aa  a  sort  of  independent  accusative,  becomes  virtually  an  Interjection.     BorTCHES,  g  510, 

6,  d.-A.] 

Yer.  17. — [nnp'7  tor  jnnp^7  has  a  daghesh  dirimens  ia  the  p,  the  long  Ilhiriq  being  shortened;  Green,  2  11,  a;  24,  b; 

87,  2,  (3;  a  ;  BiiTO.,  j  399,  b,  3 ;  45S,'  1,  d.— A.J 

Ver.  25. — [D'Soj.  a  fem.  noun  construed  as  mascaliue;  Green,  g  200,  e  ;  Bott.,  g715,  c. — A.] 

Ver.  29.— ['3t3'0,  where  it  occurs  the  second  time,  drops  tlie  characteristic  "*  as  superfluous  ;  Bott.,  §171. — A.] 

Ver.  31. — [For  IX  Bott.  would  read  ISil,  the  wild  goat  or  antelope.] 


EXEGETIOAL. 

1.  Preliminary  Remark.  If  our  reading  and  ex- 
planation of  tlie  superscription  in  ver.  1  is  cor- 
rect (see  wliat  is  said  immediately  below,  under 
No.  2),  the  contents  of  this  Supplement,  like  that 
of  the  one  following  (chap.  xxxi.  1-9),  can  be 
accepted  neither  as  from  Solomon,  nor  from 
Hezekiah.  For  aside  from  the  fact  that  it  is  quite 
as  impossible  that  "Agur"as  that  '-Lemuel" 
in  chap.  xxxi.  1  is  some  allegorical  substitute  for 
the  name  of  Solomon,  as  many  of  the  olden  com- 
mentators claim  (c.  g.,  Stocicer,  J.  Lange,  etc., 
[so  Jekome,  Kashi,  etc.,  earlier,  and  Wordsw., 
etc.,  more  recently]),  the  name  Massa  clearly 
points  to  a  land  beyond  the  bounds  of  Palestine 
as  the  dwelling-place  of  the  author  or  collector. 
The  name  must  belong  to  the  Massa  mentioued  in 
Gen.  XXV.  W;  1  Chron.  i.  30  with  Duma,  as  the 
name  of  a  district  or  tribe  in  northern  Arabia, — 
which  from  the  direction  of  Jerusalem  (according 
to  Is.  xxi.  11)  was  beyond  Seir,  and  therefore  in 
any  case  south-easterly  from  Palestine,  and 
which  we  shall  be  obliged  to  regard  as  an  Ish- 
maelitish  kingdom,  or  an  Isfaelitish  founded  by 
members  of  the  covenant  people  of  the  Old  Tes- 
tament who  had  wandered  from  home.  Delitzsi^ii 
holds  (he  former  view  (Article  Spriiche  Saloinu's 
in  Herzog' s  Real-Enci/clopdJie).  His  reasons  are. 
that  both  sections,  the  "  words  of  Agur  "  and  the 
"  words  of  Lemuel  "  contain  numerous  tiaces  of 
an  origin  outside  the  Hebrew  while  yet  Semitic 
(e.ff.,    the  insatiable  "Aluka "   or   blood-sucker, 

chap.  XXX.  15  ;  the  Divine  name  ni7X,  chap.  xxx. 
15;  the  expressions  nnp',  xxx  1.  17  ;  jlPI 
"enough,"    xxx.    IJ,    16;     13    ('7r)'     xxxi.    2; 

''N=I'X,  xxxi.  4;  'J^  'J3,  xxxi.  5,  etc.)  ;  and  be- 
cause the  reception  into  the  canon  of  the  proplie- 
cies  of  Balaam,  and  yet  more  that  of  the  dis- 
courses of  Job,  a  dweller  in  the  land  of  Uz, which 
notoriously  was  never  inhabited  by  Israel-'es, 
furnish  proofs  sufficiently  weighty  of  the  pos- 
Bibility  of  a  transplanting  into  the  soil  of  the 
sacred  national  literature  of  Israel,  of  the  pro- 
ducts of  a  religious  literature  originating  beyond 
the  bounds  of  Israel.  The  second  of  the  views 
above  mentioned  HiTZiG  has  endeavored  to  pre- 
sent as  probable  in  his  treatise  on  "  the  kingdom 
ofMassa"  (1814),  already  cited  in  §  12  of  our 
Introduction,  and  likewise  in  pp.  olO  sq.  of  his 


Commentary  ;  and  he  has  done  it  with  argu- 
ments which  we  must  deem  more  weighty  than 
those  adduced  by  Delitzsch,  and  whose  decisive 
weight  is  admitted  by  Beutheau  also.  These 
arguments  for  the  Israelitish  character  of  the 
land  of  Massa,  and  of  its  rulers  .Agurand  Lemuel, 
whose  wise  maxims  are  before  us  in  our  I  wo  Sup- 
plements, are  briefly  the  following.  1)  Agur 
confesses  expressly  in  chap.  xxx.  'J  his  laith  in 
Jehovah  the  God  of  Israel.  2)  The  introductory 
words  in  xxx.  1-6,  as  well  as  the  ntter;inces  in 
vers.  7,  8,  14,  22,  32  of  the  same  chapter,  and  in 
chap.  xxxi.  8,  9,  breathe  forth  that  sense  of 
justice  and  that  humble  subjection  to  the  hand 
of  God,  which  are  peculiar  to  the  theocratic  re- 
verer  of  the  law  who  is  of  Israel,  and  such  as 
appear  in  numerous  other  passages  of  our  Book 
of  Proverb.s,  of  the  Book  of  Psalms,  the  Prophets, 
etc.  3)  The  Massa  of  Gen.  xxv.  14;  I  Cljron.  i. 
oO,  is  indeed  in  these  passages  numbered  among 
the  sons  of  Ishmael,  and  therefore  characterized 
as  a  district  inhabited  mainly  by  Ishiujielites ; 
but  later  Arabian  and  Jewish  authors  (especially 
Besj.amin  of  Tudela  in  his  accounts  of  the  city  of 
Telmas  see  Ritter's  Arabia,  II.  406)  describe  the 
region  of  Massa  and  the  Duma  which  is  its  near 
neighbor,  as  occupied  by  numerous  Jews, — and 
already  among  the  prophecies  of  Isaiah  from  the 
lime  of  Hezekiah  there  is  found  a  prophecy  which 
relates  to  Duma  (Is.  xxi.  11,  12),  a  '-burden  of 
Duma  "  which  with  great  probability  presents 
Hebrews  as  dwelling  in  this  region.  4)  The 
passage  (1  Chron.  iv.  38-43)  expressly  records  a 
migration  that  occurred  in  the  days  of  Hezekiah 
lo  Mount  Seir,  and  so  quite  inio  the  neighbor- 
hood of  Massa  and  Duma. — a  migration  of  Is- 
raelites of  the  tribe  of  Simeon  who  had  settled  in 
the  region  of  the  remnant  of  the  Auialekites,  and 
therefore  in  northern  Arabia  ;  and  moreover 
from  Micah  i.  15;  ii.  8-10;  I.»  xxviii.  12  there 
may  be  inferred  as  probable  a  considerable  ad- 
vanced movement  of  certain  ro^  ing  Israelites  to- 
ward the  South,  as  having  occurred  about  that 
time.  Therefore  Agur  and  Lemuel  might  very 
probably  he  regarded  as  Ariibian-lsraelitish 
shepherd  princes,  or  as  kings  (Emirs.  Captains) 
of  a  colony  of  Israelites  of  the  tribes  of  Simeon 
that  had  emigrated  to  northern  Arabia. — and  this 
Siraeonite  colony  Massa,  quite  like  Job's  '-land 
of  Uz,"  should  be  conceived  of  as  a  dislrict  to  a 
great  extent  if  not  chiefly  occupied  by  kinsmen 
of  the  Old  Testament  people  of  God,  who  were 
believers  in  Jehovah.     [I5dT:r    in  his  Le/irli.,  has 


CHAP.  XXX.  1-33. 


247 


of  course  no  occasion  to  enter  into  the  details  of 
this  discussion.  He  does,  however,  |  29,  36,  37, 
refer  to  these  chapters  as  probably  largely  of 
Simeonitish  origin,  and  cites  various  words  and 
constructions  as  plainly  showing  atfinity  with 
and  the  influence  of  the  cognate  Arabic  and 
Aramaic  dialects.  Stoart  (Comm.  pp.  401-407) 
enters  very  elaborately  into  the  e-xaminatiou  of 
the  arguments  for  and  against  the  generally  re- 
ceived conception  and  construction,  and  decides 
strongly  in  favor  of  Hirzio's  view,  which  our 
author  adopts.  Nearly  every  other  English  and 
.\merican  interpreter  dismisses  the  subject  with 
a  few  lines,  quietly  retaining  the  rendering  of 
the  E.  V.  possibly  with  slight  moditications. 
Kamph.  ri'j..'cts  this  part  of  Hitzig's  theory  while 
agreeing  Willi  it  in  many  other  points.  Blkek 
admits  its  possible  correctness.  —  .\.] 

2.  The  supsrscription  to  the  discourses 
of  Agur,  ver.  1,  according  to  the  Masoreiic 
punctuation  is  literally  rendered:  Words  of 
Agur,  the  son  of  Jakeh,  the  divine  utterance 
(prophetic  utterauca),  the  Siiying  of  the  man  to 
Ithiel,  to  Ithiel  and  Ucal."  Inasmuch  as  of  the 
four  proper  names  which  these  words  include, 
according  to  tliis  coucepiion  of  them,  one  at  least, 
Ithiel,  appears  also  in  Neh.  xi.  7  as  an  Israelitish 
name  ol  a  m  in,  and  since  Agur  is  not  to  be  at  all 
suspected  as  a  Hebrew  personal  name,  whether 
we  inte;'pret  the  word  (with  Herder  and  the  ma- 
jority) by  "coUeoior"  and  so  regard  it  a  col- 
lateral form  of  1JX  (Prov.  x.  5), — or  whether 
with  HiTziQ,  following  the  Arabic,  we  claim  for 
it  the  signitication  '•  exile,  the  man  living  in  a 
strange  land,"  this  interpretation  of  this  difficult 
passage,  which  was  already  given  in  the  Chaldee 
version,  and  partially  in  the  ISyriac,  and  has  been  i 
retained  by  most  moderns,  seems  to  excite  no 
suspicion,  ;/  ;'(  be  assumed  that  we  are  to  regard 
Ithiel  and  Ucal  as  sons  or  pupils  of  Agur,  and 
are  to  conceive  of  the  whole  as  the  communica- 
tion, not  indeed  of  a  dialogue  of  the  teacher  .\gui- 
with  these  pupils  (so  e.  g.,  Doderlein),  but  ot  a 
didactic  address,  or  a  "  fatherly  counsel  "  given 
to  them.  But  this  conception  is  lexically  impossi- 
ble. And  1)  because  neither  "  Jalieh "  nor 
*' Ucal"  occurs  elsewhere  as  a  Hebrew  proper 
name,  norcanthey  even  be  satisfactorily  explained 
as  sucii  (see  Hitzig  on  this  passage);  [Fuerst 
taking  Jalceh  as  an  irregular  participial  Ibrm  in- 
terprets it  symbolically  "one  holding  to  tlie  as- 
sembly of  tile  wise;' — GeseS-  more  concisely 
"pious'].  2)  Because  the  remarkable  doubling 

of  7!<"n'S'7  can  in  no  way  be  brought  into  har- 
mony with  the  laws  of  the  Hebrew  modes  of  ex- 
pression,— not  even  by  the  assumption  of  Herder 
and  Umbreit  that  this  is  a  solemn  repetition  pro- 
duced "  by  the  vehemence  of  parallelism."  3) 
Because,  finally,  Ni?on  in  the  sense  of  "  pro- 
phetic utterance,  prophetic  burden "  would  in 
connection  with  the  following  DXJ  give  a  combi- 
nation unknown  in  the  whole  prophetical  litera- 
ture of  the  Old  Tesiament, — one  to  the  justifica- 
tion of  which  neither  Zech.  ix.  1 ;  xii.  1,  nor  any 
other  passage  whatsoever  can  be  brought. 
[Kamph.  while  admitting  that  only  a  greater  or 
less  degi-ee  of  probability  can  at  the  best  be 
reached,  meets  this  difficulty  by  separating  the 


two  nouns  whose  combination  is  pronounced  un- 
ex.ampled.  The  first  he  connects  with  Agur, 
while  admitting  the  term  is  elsewhere  used  only 
in  strict  prophecy.  The  second  he  regards  as 
describing  the  "  utterance  "  of  "  the  man,"  some 
friend  or  stranger,  whose  words  are  given  in  vers. 
1-4,  while  Agur  himself  begins  to  speak  in  ver. 
5.  He  fails  to  find  any  sufficient  reason  for 
taking  X;i'0  as  a  proper  rather  than  a  common 
noun.  Stuart  argues  that  in  xxxi.  1  Ktyo  must 
be  a  genitive  limiting  IjSo,  no  other  construction 
being  grammatical ;  the  noun  must  therefore  be  a 
proper  noun,  the  name  of  the  kingdom,  and  the 
noun  must  be  presumed  to  be  the  same  here. — A.] 
The  allegorizing  interpretations  are  however 
likewise  untenable,  which  have  been  attempted 
in  various  forms,  taking  the  four  proper  names 
as  either  wholly  or  partially  appellative.  This 
was  early  done  by  the  LXXand  Vulg.,  the  former 
of  which  appears  to  have  regulated  the  text  in  a 
way  wholly  arbitrary,  while  the  latter  follows 
the  text  more  closely,  and  renders  Agur  by  con- 
gregans,  Jakeh  by  votnens,  Ithiel  by  cum  quo  est 
Deus,  and  Jucal  by  confortutus.  Of  modern  ex- 
positors EwALO  has  taken  at  least  the  last  half 
of  the  ver.  in  a  similar  way  :  Thus  does  the  man 
speak  to  God-with-me,  to  God-with-me  and  I-aui- 

strong.  The  73X  according  to  this  view  stands 
for  '7>1X,  and  in  combination  with  the  appella- 
tive Ithiel  composes  a  single  name.  Instead  of 
D.N'J  however  we  should  need  to  read  DW-  Since 
the  objections  expressed  above,  especiall'y  those 
which  relate  to  the  name  Jakeh,  and  the  doubling 
of  the  name  Ithiel  are  not  removed,  and  still 
others  are  added  to  them,  there  is  nothing  left 
but  to  alter  the  reading  of  the  verse  thoroughly. 
(Jf  the  various  emendations  which  are  possible 
^  and  have  been  in  part  already  attempted,  that  of 
HiTZiG  commends  itself  most  strongly,  which  we 
have  made  the  basis  of  the  version  given  above. 
According  to  this  we  should  in  the  first  place  read 
NL^3  nnp'  |3  "  Son  of  her  whom  Massa  obeys,'' 
or  again  O  riDp'  [3  (which  is  equivalent  to 
'3  Hiinp'  ]3)  "Son  of  her  whose  dominion  is 
Massa,"  which  in  any  case  gives  as  the  result 
"  son  of  the  ruler,  the  princess  of  Wassa  "  (comp. 
No.  1.) 

Furthermore  we  must  then  read  twice  'JTX; 
7S<,  "I  have  labored,  have  wearied  myself  upon, 
about,  with  God,"  i.  e.,  have  sought  with  difficulty 
and  effort  to  conceive  and  comprehend  Him   in 

His  nature  (comp.  nN7j  in  Is.  xvi.  12  ;  and  also 
passages  like   Job   xi.    7;     Acts   xvii.   27,  «(c.) 

Finally  the  concluding  word  73X1  must  cither 
be  pointed  73X1,  "  and  have  become  dull,  am 
wearied,"  t.  e.,  in  seeking  after  God  (thus  HitzigJ; 
or,  which  seems  to  be  lexically  easier,  73X1  (from 

n73,  evnnuit]  "and  have  withdrawn,  have  be- 
come faint"  (comp.  Ps.  Ixix.  4;  Ixxxiv.  3;  Job 
xix.  27,  etc.),  which  latter  reading  is  the  one 
followed  by  ISertheau  [Kamph.,  S.,  elc.l.  It  is, 
indeed,  true  that  even  by  these  emendations  the 


Hi 


THE  PROVERBS  OF  SOLOMON. 


difficulties  of  the  passage  are  not  removed  ;  and 
yet  tlie  meaning  thus  resulting  for  the  second 
half  of  the  verse  agrees  admirably  with  the 
further  utterances  of  the  Introduction,  especially 
v/ith  vers.  3  and  4.  Moreover  the  oil  Tram/tai  of 
the  LXX  which  corresponds  with  the  73S1  at  the 

end  confirms  on  the  whole  the  interpretation 
given  to  that  obscure  expression  (and  that  of 
HiTZiG  as  well  as  that  of  Bertueau,  which  be- 
sides are  not  essentially  different).  And  as  re- 
spects the  expression,  which  is,  it  is  true,  some- 
what harsh,  10  nnp'  p,  an  indirect  confirmation 
of  this  appears  in  the  fact  that  the  rare  word 
nnp'  "obedience"  (comp.  Gen.  xlix.  10)  occurs 
again  immediately  below  in  ver.  17. 

3.  Vers.  2-6.  Continuation  and  conclusion  of 
the  Introduction. — For  I  am  a  beast  and  not 
a  man,  etc.  To  the  confession  given  at  tiie  out- 
set, that  he  has  wearied  himself  in  vain  in 
fathoming  the  divine  nature,  there  is  here  appro- 
priately added  the  admission  of  the  autlior's 
ignorance,  and  his  natural  incapacity  for  higher 
spiritual  knowledge.  His  vexation  in  view  of  the 
fact  that  his  wisdom  has  come  to  shame  in  con- 
liection  with  God  and  things  divine,  finds  vent 
for  itself  in  strong  expressions,  which  remind  us 
of  Ps.  Ixxiii.  2'i ;  comp.  also  remarks  above  on 
chap.  xii.  1. — ti^'ND  1^3  is  probably  not  "  more 
stupid  than  any  man  "  (as  is  commonly  rendered, 
EwALD,  Bebtheau  [E.  v.,  De  VV.,  H.,  N.,  S.,  M., 
W.,  K.]  etc.),  but  "brutishly  stupid,  unlike 
(away  from)  a  man."  and  so  "  a  beast  and  not  a 
man''  (Hrrzio).  [We  see  no  reason  for  preferring 
this  to  the  common  comparative  rendering  of  10. 
A.] 

Ver.  3.  Nor  gained  knowledge  of  the 
H0I7.  For  this  last  clause  comp.  remarks  on 
ix.  10. 

Ver.  4.  Who  hath  ascended  to  the  hea- 
vens and  descended  ?  For  the  form  of  words 
here  employed  comp.  Gen.  xxviii.  12;  also  John 
iii.  lo  ;  Horn  x  5,  7.  The  ascending  to  heaven 
and  descending  thence,  is  like  the  "  grasping  the 
wind  in  the  fists,"  the  wrapping  up  the  waters, 
etc.,  an  activity  belonging  exclusively  to  God,  and 
characteristic  of  Him  in  His  supermundane  na- 
ture. That  there  is  an  activity  of  this  sort,  ruling 
the  world  and  upholding  the  world,  on  the  part 
of  the  invisible  God,  he  knows  ;  hut  who  the  in- 
visible divine  Riilcr  of  all  is,  and  how  constituted, 
this  has  hitherto  remained  hidden  from  his  view, 
and  it  is  to  thistliat  his  amazed  inquiries  relate, 
reminding  us  of  .Job  xxvi.  14;  Is.  xl.  12,  etc. — 
Who  gathereth  the  wind  In  his  fists? — so 
that  he  can  at  his  pleasure  restrain  it  and  let  it 
blow.  VJiin3,  lit.  "  in  his  two  fists;"  an  expres- 
sion employed  probably  because  there  are  al- 
ways two  opposing  currents  of  wind,  of  which 
now  the  one  and  again  the  other  blows  (comp. 
Eccles.  i.  -6. )  [There  seems  to  be  no  occasion  for 
going  beyond  the  fact  that  fists  usually  exist  in 
pairs,  to  find  in  the  remoter  facts  of  nature  an  ex- 
pl.'ination  for  a  very  natural  phrase.  —  A.] — Who 
Twrappeth  the  waters  in  a  garment?  The 
water  is  tlie  upper  mass  of  waters,  wrajjped  in 
the  clouds  of  heaven  as  in  a  capacious  garment, 
and  so  kept  back  from  pouring  down  upon  the 
•arth.       Comp.    Job    xxvi.    8;   Ps.    civ.    0:    and 


above,  notes  on  Prov.  viii.  28. — Who  fizeth  all 
the  ends  of  the  earth?  By  this  is  probably 
intended  the  bounds  of  the  continents  against 
the  sea  (Jer.  v.  22;  Job  xxxiii.  10,  11.)— What 
is  his  name,  and  his  son's  name,  if  thou 
knowest?  In  this  question  is  contained  the 
idea:  No  one  knows  God  adequately. in  His  in- 
most nature ;  none  is  able  to  attain  a  genealogical 
knowledge  of  Him  and  His  family,  in  such  way 
as  may  be  done  among  men;  especially  is  the 
question,  what  is  true  of  His  son,  veiled  in  in- 
scrutable mystery.  That  God  has  no  son  at  all.  is 
plainly  not  implied  in  this  remarkable  question, 
which  is  left  unanswered  (in  reply  to  Hitziq); 
but  only  this,  that  no  one  knows  the  name  of 
this  son,— that  his  nature  and  his  relation  to  the 
other  manifestations  of  God's  nature,  e.  g.,  to  His 
hypostatic  wisdom  (chap.  viii.  22  sq.)  is  known 
to  none.  Agur  therefore  confesses  here  with 
sufficient  distinctness  the  defectiveness  of  his 
knowledge  of  God  the  Son, — a  fact  which  serves 
to  confirm  in  the  most  welcome  way  our  remarks 
on  the  passage  viii.  22  sq.  concerning  the  incom- 
pleteness, the  embryonic  imperfection  of  the 
doctrine  of  the  Logos  (or  the  Christology)  of  the 
proverbs  in  general.  Both  Geier  who  identifies 
the  "Son"  of  our  passage  without  qualification 
with  God's  hypostatic  wisdom,  and  J.  D.  Mt- 
CHAELis,  who  finds  here  ascribed  to  God  with  the 
clearness  and  precision  of  the  New  Testament  an 
only  Son,  go  too  far  and  intermingle  foreign 
ideas.  [So  Stuart:  "To  think  of  the  Logos 
here,  under  the  name  of  ]3  would  be  'travelling 
very  far  out  of  the  record.'  "  And  yet  we  may 
well  go  as  .far  a-s  J.  Pve  Smith  (Scripture  Testi- 
mony, etc.,  I.  469)  when  he  says  :  "The  concluding 
clauses  of  this  energetic  passage  are  rationally 
and  easily  interpreted,  if  we  admit  that  the 
ancient  Jews  had  someobscure  ideas  of  a  plurality 
in  the  divine  nature."  The  objections  to  as  much 
of  an  inference  as  this  are  forced  and  feeble.  It 
is  possible  that  the  meaning  nmy  be  only  this:  We 
know  neither  himself  nor  his, — while  in  human 
relations  the  man  and  his  genealogy  are  objects 
of  eager  inquiry  and  extensive  knowledge.  But 
the  Messianic  Psalms  had  already  spoken  of  "  the 
Son,"  mysteriously,  perhaps,  and  yet  enough  to 
supply  germs  of  knowledge  as  well  as  of  faith. 
See  HoLnEN,  etc. — .A..] — Strangely  insipid  and  ra- 
tionalizing is  Umbreit's  view  [held  by  Noyes, 
etc.'\,  that  by  the  Son  is  here  intended  the  pupil  of 
the  philosopher  who  understands  all  the  myste- 
ries of  the  world  and  the  world's  government ! — . 
Furthermore  the  LXX  instead  of  1J3  must  have 
read  VJ3  for  they  render  7/  70  bvofia  Toig  TtuvotQ 
avTov. 

Vers.  5,  6.  Instead  of  unprofitable  puzzling 
about  God  and  divine  mysteries  there  i.s  recom- 
mended the  humble  reception  in  fnilli  of  the 
only  true  divine  revelation  wliich  afi'ords  light 
and  peace,  and  needs  no  supplementing  or  per- 
fecting on  the  part  of  man. — With  5  a  comp.  Ps 
xix.  9;   cxix.  140;   with  o  and   b,  Ps.    xviii.   31, 

where  however  mn'  takes  the  place  of  the  divine 

.1  T     :  ^ 

name  i^l'.*<  which  is  characteristic  of  our  passage. 
In  regard  to  this  comp.  above,  remarks  under 
No.  1. — Add  thou  nothing  to  His  words. 

A  similar  warning   with  respect  to   the  law  as  a 


CHAP.  XXX.  1-33. 


24} 


revelation  of  the  divine  will  fully  sufficient  in 
itself  and  adequate  occurs  in  Deut.  iv.  2  ;  xii.  3U ; 
2o;np.  also  Rev.  xxii.  18. 

4.  Vers.  7-10.  Prayer  of  the  poet  to  Jehovah  for 
preservaliou  from  all  that  is  false,  aud  from  the 
two  extremes  of  poverty  and  riches  (vers.  7-9), 
together  with  a  warning  against  the  vice  of  slan- 
der. This  last  forms  with  ver.  17  the  sole  ex- 
ception to  that  mode  of  coaslructing  the  proverbs 
wliich  elsewhere  ii-  the  section,  vers.  7-33,  is 
consistently  carried  through,  viz.,  tho  numerical. 
Comp.  on  these  peculiar  numerical  proverbs  or 
Middoth,  the  Introd.,  J  14,  and  remarks  on  chap, 
vi.  16. — Two  things  have  I  entreated  of 
thee.  This  double  prayer  is,  as  the  2d  clause 
shows,  a  prayer  not  merely  once  offered,  but  the 
abiding  utterance  to  God  of  the  desire  of  the  poet's 
heart,  his  importunate  request  from  Him  continued 
to  his  death. 

Ver.  8.  Deceit  and  lies  keep  far  from  me. 
"Deceit"  (KIE?)  and  "lying  words  "  stand  in  the 
mutual  relation  of  the  devising  of  inward  un- 
truth and  deceitful  wickedness,  and  the  false, 
lying  utterance  which  springs  forth  from  Jliis  as 
its  necessary  expression.  No  further  justifica- 
tion is  added  for  this  first  half  of  the  prayer;  the 
second,  however,  which  relates  to  the  golden  mean 
between  rich  and  poor,  is  more  minutely  explained 
and  justified  in  ver.  8,  c  and  ver.  9.  [The  idea 
'•vanity  "  given  in  the  E.  V.  and  retained  by  H., 
M.,  W.,  etc.,  is  a  secondary  meaning  of  the  noun 
whose  primary  meaning  according  to  Gesen.  is 
'•evil,"  according  to  Fueiist  "insecurity,  or 
slipperiness."  It  seems  to  be  more  than  the  un- 
substantial, it  is  the  positively  deceitful  that  is 
here  intended. — A.] — Cause  me  to  eat  the 
food  allotted  me,  lit.  "  the  food  of  my  lot  or 
portion,"  i.  e.,  the  part  or  assignment  that  falls  to 
me,  so  much  as  is  intended  and  is  needful  for 
me,  no  more  and  no  less.  Comp.  xxxi.  1-5;  Gen. 
xlvii.  22  ;  and  also  the  dprof  iniovnio^,  the  "daily 
bread"  of  the  Lord's  prayer,  Matth.  vi.  11,  which 
is  equivalent  at  least  in  a  general  way. 

Ver.  9.  Lest  I  being  full  deny,  etc.  Bold 
denial  of  the  Holy  One,  and  tho  mocking  ques- 
tion "  who  is  the  Lord,  or  what  can  He  do?" 
(comp.  Ps.  Ixxiii.  11;  Job  xxi.  14)  appears  in 
other  passages  likewise  as  the  indication  of  pride 
developed  by  surfeiting  and  luxurious  enjoyment 
in  life;  see  Deut.  viii  12-15  ;  xxxii.  15  sq. — And 
lest  I  be  poor  and  steal  (comp.  vi.  30)  and 
take  the  name  of  my  God  in  vain.  W2i\ 
"to  lay  hands  upon  or  seize  hold  of  something" 
here  denotes  the  wicked  profanation  of  the  di- 
vine name  which  consists  in  mockery,  cursing 
and  contumely  with  respect  to  it.  For  such  of- 
fences as  these  the  bitter  necessities  of  hunger 
and  poverty  may  according  to  Isa.  viii.  21  pro- 
duce (comp.  Prov.  xix.  3),  and  not  merely  false 
swearing  by  the  name  of  God  in  denying  the  guilt 
of  theft,  which  alone  is  usually  thought  of  here. 

Ver.  10.  Cause  not  the  servant  to  slan- 
der his  master.  Usually  rendered  :  "  betray 
(or  slander)  not  the  servant  to  his  master" 
(Vulg.,  Luther,  Umbreit  [E.  V.,  De  W.,  H.,  N., 
M.],  etc.).  But  the  Hiphil  cannot  have  the  same 
meaning  as  the  Poel,  Ps.  ci.  5  ;  it  must  mean  "  to 
cause  one  to  slander,  to  excite  one  to  calumny 
against  anotter."     The  warning  is  not  against! 


slander  in  itself,  but  against  incitement  to  slan- 
der, and  more  specifically  betraying  servants  into 
tattling  and  accusations  ngainst  their  master.s 
(thus  correctly  Ew.^LU,  Bef.tue.\u,  Hitzio,  Ei.s- 
TER  [Kampu  ,  S.],  etc  ). — Lest  he  cuise  thee, 
and  thou  be  destroyed.  The  instigator  lo 
slander  might  easily  hit  upon  the  wroug  person, 
a  faithful,  diligent  servant,  who  instead  of  al- 
lowing himself  to  be  misled,  might  rather  cursj 
the  betrayer,  and  so  bring  merited  calamity  upou 
his  head  (comp.  remarks  on  xxvi.  2). 

o.  Vers.  11-14.  An  utterance  expressive  of  exe- 
cration, vehement  abhorrence,  concerning  a  peo- 
ple or  a  generation  characterized  by  four  forms 
of  ungodliness  (not  quatuor  genera  detestabilia  ho' 
minum,  as  J.  D.  Mich.\elis  and  others  hold).  Thi 
in  which  is  four  times  repeated,  may  be  taken 
either  as  a  vocative,  "Oh  generation!"  (Ewalu, 
Elster).  or  as  a  nominative,  which  then  express- 
es simply  the  existence  of  a  generation  of  the 
kind  described,  and  is  used  in  a  certain  sense  for 
Tn  t^'  (Luther,  E.  V.,  etc.  "There  is  a  ge- 
neration").—  A  generation  that  curseth 
their  father,  etc.  Comp.  chap.  xx.  20;  E.-c. 
xxi.  17;  and  then  with  respect  to  ver.  12;  Isa. 
iv.  4;  with  reference  to  ver.  13,  Isa.  x.  12;  Ps. 
cxxxi.  2;  Prov.  vi.  17. — And  their  eyelids 
are  Hfted  up!  Hixzia  finds  in  this  exclama- 
tion, which  appears  at  first  to  be  only  a  rhetori- 
cally expanded  parallel  to  "  the  loftiness  of  the 

eyes  "  in  clause  a,  an  allusion  to  the  name  p^^V 
Amalek,  which  in  the  Arabic  signifies  "one  look- 
ing with  wide  open  eyes,  a  man  with  eyelids 
lifted  up  or  painted."  He  therefore  conjectures 
that  the  entire  delineation  of  a  reckless  genera- 
tion here  before  us  refers  to  the  people  of  tlio 
Amalekites,  whose  deadly  national  hatred  toward 
the  children  of  Israel  (the  "  needy  or  poor,"  ver. 
14  b)  and  whose  warlike  love  of  plunder  are  de- 
scribed in  ver.  14  especially.  With  the  assump- 
tion that  Agur  is  the  prince  of  a  colony  of  Sime- 
onites,  Massa,  founded  in  the  Amalekite  terri- 
tory [sees  remarks  above,  No.  1),  this  hypothesis 
would  admirably  agree,  on  account  of  1  Chroii. 
iv.  53.  And  yet  the  conjecture  is  in  itself  too 
uncertain,  and  particularly  too  little  established 
on  the  lingui.^iic  side. — With  ver.  14  a  comp  Ps. 
Ivii.  6;  Iviii.  7;  with  6.  Jer.  v.  17;  xxx.  16;  1. 
17  ;  Isa.  ix.  12,  etc.  [Wordsw.  with  his  fond- 
ness for  allegorizing  finds  in  these  "four  evil  ge- 
nerations" an  undoubted  reference  to  spiritual 
mysteries,  e.  g.,  various  oU'ences  within  and 
against  the  church.  —  .\.]. 

(i.  Vers.  15.  in.  Of  four  kinds  of  insatiable 
things. — The   leech   hath   two  daughters; 

Give,  give !  The  rare  name  Aluka  (HplS^') 
the  old  versions  (the  LXX,  Syjisi.,  the  Venet., 
Vulg.)  render  by  ji6i7.'Aii,  sanguisuga,  with  which 
there  should  undoubtedly  be  taken  into  account 
the  fact  that  galukU  or  gulokil  in  the  Indian  is 
the  name  of  the   blood-sucker,   and  that  essen- 


tially the  same  word 


(l3A) 


is  in   Arabic 


the  designation  of  a  ghostly  demon  (or  accord- 
ing to  Camus,  possibly  of  a  ravenous  wolf).  And 
this  is  the  more  confirmed  by  the   fact   that   th^ 


260 


THE  PROVERBS  OF  SOLOMON. 


Targ.  on  Ps.  xii.  9  speaks  of  "  an  Aluka  going 
about  in  a  circle,  and  sucking  from  men  their 
blood,"  and  by  this  is  undoubtedly  meant  a  vam- 
pyre-like  spirit,  a  ghostly  monster  of  the  nature 
of  the  ghouU  of  the  Arabs  and  Persians,  or  the 
Indian  dakini  (which  cougregate  in  graveyards, 
and  live  on  the  flesh  and  bones  of  the  corpses). 
An  Indian  origin  of  the  conception  described  by 
"Aluka"  is  indicated  also  by  the  occurrence  of 
a  proverb  closely  related  to  our  own,  with  refe- 
rence to  the  insatiableness  of  four  things,  in  the 
Hitopadfsa  (ed.  L.\sskn,  p.  66) :  "  The  fire  is 
not  sated  with  wood,  nor  the  great  sea  with  the 
streams ;  nor  the  god  of  death  with  all  the  living, 
nor  the  beautiful-eyed  with  men."  The  simila- 
rity of  this  Indian  maxim  to  our  passage  is 
clearly  much  more  significant,  than  that  of  the 
Arabic  proverb  in  Meidani,  IH.  64,  where  only 
"death  not  to  be  satisfied  with  creatures,  and 
fire  not  to  be  satisfied  with  wood"  make  up  the 
objects  compared.  The  assumption  of  a  deriva- 
tion both  of  the  name  Aluka,  and  of  the  entire 
proverb  in  its  essential  substance  from  the  old 
Indian  literature  need  the  less  excite  any  well- 
founded  suspicion,  since  Agur's  residence,  Massa, 
doubtless  lay  quite  near  to  the  old  highway  of 
caravans  leading  from  India  and  Persia  to  Petra 
and  Teima,  and  on  tliis  Sabaean  and  other  mer- 
chants will  have  brought,  not  only  Indian  arti- 
cles of  trrjffic,  but  Indian  ideas  and  literary  pro- 
ductions to  the  lands  of  South  Western  Asia  (comp. 
HiTziG,  p.  313).  But  the  name  Aluka  and  the 
proverb  as  a  whole  is  conceived  with  substantial 
correctness  by  Doueelein  and  Zeigler,  whom 
afterward  Gesen.,  Umbueit,  Hitzig,  Beutueau, 
Delitzsch,  and  in  general  most  of  the  recent  in- 
terpreters have  followed.  [For  illustration  sup- 
plied by  travellers  in  Palestine,  see  Thomson's 
Land  and  Book,  I.  368,  and  Wood's  Bible  Ani- 
mals, p.  646. — .\.] 

We  must  reject  as  untenable  both  Jakchi's  in- 
terpretation of  "Aluka"  by  Sheol,  hell  (so  ren- 
dered in  alleged  accordance  with  the  Arabic), 
and  Bocuaet's  assertion,  that  the  word  signifies 
fate,  fiolpa,  iusati.ibie  destiny.  In  this  latter 
view  there  is  only  so  much  of  truth,  that  "  Aluka" 
does  indeed  appe.ir  generalized  to  a  conception  of 
quite  a  compreiiensive  sort,  so  iar  forth,  plainly, 
as  "personified  insatiableness,  craving  in  its 
highest  intensity  "  (Beetueai  )  is  denoted  by  it. 
Therefore,  it  appears  also  as  a  female  spirit,  and 
has  two  daughters  ascribed  to  it.  These  two 
"daughters  of  the  blood-sucker"  are  in  the  first 
instance  designated  by  a  double  "give,"  in  ac- 
cordance with  their  character  as  craving,  insa- 
tiable natures,  and  these  are  also  expressly 
mentioned  by  name.  For  it  is  plainly  these  that 
are  meant  by  the  first  two  of  the  four  insatiable 
things,  which  are  named  in  vs.  10  a  as  "Sheol" 
and  the  "barren  womb."  Hell,  or  the  kingdom 
of  the  dead,  is  also  in  Isaiah  v.  14,  as  well  as 
above  in  chap,  xxvii.  20,  personified  as  a  spirit- 
ual power  that  with  insatiable  greediness  ga- 
thers   men     to    itself.       The     "closing   of   the 

"womb"   (for  1Xi>  comp.   Gen.  xvi.  2;   xx.  18), 

I.  «.,  the  unfruitful  womb  of  woman,  in  connec- 
tion with  which  there  is  no  conception  and  bear- 
ing of  children,  gives  indications  of  itself,  accord- 
ing to  what  is  said  in  Gen.  xxx.  1  sq.  of  Jacob's 


wives,  likewise  in  an  insatiable  craving,  in  con- 
stant desire  for  sexual  enjoyments.  On  this  se- 
cond example  of  insatiableness  the  most  weight 
seems  to  be  laid  by  the  author  of  the  proverb 
(comp.  chap,  xxvii.  20).  He  does  not,  however, 
externally  distinguish  it  specially,  and  assigns  it 
a  prominent  place  in  the  series  of  his  enumera- 
tions only  by  making  it  together  with  "hell" 
emphatically  the  daughter  of  the  blood-sucker, 
while  the  "  earth  "  as  a  third,  and  the  "  fire"  as 
a  fourth  example  he  simply  allows  to  follow  in  a 
subordinate  place.  The  whole  sentence  evidently 
lacks  the  symmetrical,  simply  and  clearly  organ- 
ized structure,  which  distinguishes  the  analogous 
Indian  proverb  above  cited.  Yet  in  this  fact  that 
just  that  which  is  the  main  thought,  or  the  truth 
in  the  moral  world  among  men  which  is  (o  be  il- 
lustrated by  the  associated  similes  from  nature, 
the  insatiableness  of  the  craving  of  the  barren 
woman,  is  pushed  on  to  the  second  place,  and  so 
in  a  sense  hidden  (unlike  the  order  in  that  San- 
scrit proverb  where  the  never  satisfied  "beauii- 
ful-eyed"  are  emphatically  placed  at  the  end), 
there  is  with  the  greatest  probability  involved  a 
fully  conscious  intention  of  the  author  of  the  pro- 
verb, who  wished  by  this  artifice  to  give  to  his 
ma.xim  the  heightened  charm  of  ingenuity,  and 
to  form,  instead  of  a  mere  numerical  proverb,  a 
sharp  enigmatical  proverb  (a  HTn,  comp.  Introd., 
^11,  note  2).  Of  these  numerical  proverbs  which 
are  at  the  same  time  enigmas,  our  chapter  con- 
tains several  besides,  especially  vers.  1S_20  ;  vers. 
24-28  ;  and  vers.  29-31.  [As  compared  with  the 
numerical  proverbs  that  follow,  the  complexity 
and  the  more  artificial  character  of  the  one  before 
us  at  once  arrests  attention.  They  all  have  this 
in  common,  that  whatevermoral  lesson  they  have 
to  convey  is  less  obvious,  being  hinted  rather 
than  stated,  and  in  this  view  they  may  merit  the 
name  "enigmas."  In  the  one  now  under  consi- 
deration insatiable  desire  and  the  importance  of 
its  regulation  seem  to  be  the  remote  object.  In 
the  development,  insteud  of  the  "  three  things" 
and  "four  things"  which  repeatedly  appear  af- 
terward, we  have  the  "leech,"  its  two  daughters, 
the  three  and  the  four.  Some  have  regarded  the 
two  daughters  as  representing  physical  charac- 
teristics of  the  blood-sucker, — others  as  express- 
ing by  an  Orientalism  a  doubly  intense  craving. 
Parallelism  suggests  making  the  first  two  of  the 
four  the  two  daughters  apart  from  other  conside- 
rations ;  other  allusions  of  the  Scriptures  to  the 
greediness  of  the  world  of  the  dead,  jusiify  the 
fiist,  while  the  second  alone  belongs  to  human 
nature.  We  can  see  no  other  reason  than  this  lor 
making  the  second  the  most  emphatic  of  the  fuur 
as  Z.  is  disposed  to  do. — Only  the  most  unnatui-;.l 
theory  of  inspiration  can  take  exception  to  the 
suggestion  of  a  possible  Indian  origin  for  the  sub- 
stance and  the  external  form  of  this  proverb,  its 
place  and  form  here  being  secured  by  an  appro- 
priate and  adequate  influence  of  the  Holy  Spirit. 
The  Book  of  Proverbs  applies  a  very  severe  test 
to  some  theories  of  inspiration. — A.] 

7.  Ver.  17.  The  punishment  of  him  who  sins 
against  his  parents; — an  ethical  maxim  introduced 
witliout  any  close  connection  into  the  series  of  tbo 
"Middoth  "  in  our  section,  as  ver.  10  is  above. 
EwAi.ii  would  have  the  insatiableness  of  the  birds 
I  of  prey,  which  are  to  execute  the  judgment  on  iliu 


CHaP.  XXX.  1-33. 


251 


wicked  man,  regarded  as  the  main  idea  of  the 
proverb,  coaaemiug  it  with  vers.  15,  16.  This 
element,  however,  is  plainly  too  far  in  the  bacli- 
ground,  and  the  main  thought  is  rather  his  de- 
sert of  curse  and  penalty  who  daringly  tramples 
under  foot  the  fifth  commandment;  and  from  this 
there  is  a  sort  of  connection  with  vers.  11-14. — 
An  eye  ....  the  ravens  of  the  valley  (lit., 
brook)  (comp.  1  Kings  xvii.  4-(j)  shall  pluck  it 

out,  etc.  [The  ^71^,  the  Arabic  Wady,  is  some- 
times the  torrent,  sometimes  the  valley  through 
which  it  flows.  See  full  illustrations  and  citations 
in  ST.iNLEY's  Palestme,  p.  490. — A.] — The  "ra- 
ven "  and  the  "eagle"  [i.  e.,  vulture)  are  named 
here  as  birds  that  feed  upon  carrion  ;  the  "  sons 
of  the  eagle,"  ;.  e.,  the  young  eagles,  are  named 
because  it  is  especially  upon  sons,  wayward  sons, 
it  is  true,  that  the  penalty  is  to  be  inflicted.  The 
punishment  itself,  however,  consists  in  strang- 
ling and  leaving  the  bodies  unburied,  so  that  they 
become  food  for  the  fowls  of  heaven  ;  comp.  1 
Sam.  xvii.  44;  1  Kings  xiv.  11;  xvi.  4,  etc. — 
[With  reference  to  the  raven  consult  Wood's 
Bil>le  Animals,  p.  4J.5  ;  and  to  the  eagle  or  grifiin 
Tultnre,  p.  34U. — .\.] 

B.  Vers.  18-2t).  Four  incomprehensible  things. 
— The  V7ay  of  the  eagle  in  the  heavens, 
etc. — Besides  the  ease  with  which  the  eagle,  a  large 
and  heavy  bird,  soars  high  above  in  the  air  (comp. 
Job  xxxix.  27),  this  circumstance  is  also  surely  an 
object  of  the  poet's  amazement,  that  it  leaves  be- 
hind no  trace  of  its  course  ;  for  the  same  thing  is 
also  true  of  the  progress  of  the  smoothly  gliding 
serpent  over  the  slippery  rock,  and  also  of  tliat 
of  the  ship  that  swiftly  ploughs  the  waves  of  the 
sea.  Of  the  fourth  of  the  ways  here  compared, 
the  "way  of  the  man  with  the  maid"  (or  "in  the 
maid"),  i.  e.,  of  the  mysterious  way  in  which  the 
man  in  sexual  intercourse  has  fruitful  connection 
with  the  maid,  this  failure  to  leave  any  trace  be- 
hind seems  indeed  to  be  less  true.  And  yet  the 
author  in  this  connection  doubtless  thinks  not  of 
pregnancy  and  the  woman's  child-bearing  .is  later 
results  of  sexu.il  connection,  but  as  ver.  20  shows, 
at  first  only  of  this,  that  the  intercourse  leaves 
behind  it  no  traces  immediately  and  directly  ap- 
parent ;  m.an  and  wife,  adulterer  and  adulteress, 
can  the  night  following  the  accomplishment  of 
the  mysterious  process  be  convicted  of  it  by  no 
one;  the  act  is  as  little  to  be  detected  in  them 
both  as  eating  in  him  who  after  table  has  wipeil 
his  mouth  (ver.  20,  6,  c).      Moreover,  the  woman 

in  ver.  19  is  designated  as  iTD7J7,  i.  «.,  as  viryo 
pubescent,  as  a  young  woman  capable  of  se.tu.al 
intercourse  (comp.  Gen.  xxiv.  43;  Is.  vii.  14; 
Song  Sol.  vi.  8),  undoubtedly  for  this  reason,  that 
she  is  to  be  put  in  contrast  with  the  adulterous 
woman  in  ver.  20;  in  other  words,  the  sexual  in- 
tercourse between  man  and  woman  is  to  be  de- 
scribed first  in  its  pure  and  normal  type  (the  first 
love  of  the  bridegroom  and  the  bride,  comp  Gen. 
ii.  24  ;  Eph.  v.  31,  32  ;  John  iii.  29),  and  only  af- 
terwards in  its  degenerate  form  as  adultery. 
Furthermore,  the  "Alma"  of  our  passage  has  been 
in  many  ways  interpreted  also  of  the  Virgin  Mary, 
e.g.,  by  Ambrose,  Ltba,  Cor.v.  a  Lapide,  and  Fr 
Grisenius  (in  Loscher's  ■•Uii^rh.  Nachrichten." 
Vol.  13,  p.  .503)  [and  also  by  Wordsw.  in  lncn'\. — 
Sathe  has  very  unnecessarily  been   disposed  to 


regard  ver.  20  as  a  spurious  addition  by  a  later 
hand.  It  is  not  even  necessary  (with  Hitzig)  la 
regard  the  verse  as  a  later  addition  coming  from 
Agur  himself,  which  he  "  had  not  originally  had 
in  view." 

9.  Vers.  21-23.  Four  intolerable  things  under 
which  the  earth  trembles  (not  "the  land,"  as 
LuTHEB,  Umbreit,  Bertheau,  etc.,  render,  weak- 
ening the  sense).  With  ver.  21  comp.  Am.  ii.  18; 
vii.  10 — Under  a  servant  when  he  be- 
cometh  ruler. — This  is  the  first  and  most  fami- 
liar example,  by  which  the  moral  danger,  and 
even  the  ruinous  consequences  of  a  sudden  eleva- 
tion of  men  from  a  depressed  condition  to  an  in- 
fluential station  and  unwonted  prosperity,  are  il- 
lustrated.— And  a  fool  Twhen  he  is  satisfied 
with  bread. — The  "becoming  surfeited"  isusu' 
ally  attended  by  a  becoming  insolent  (see  ver.  9), 
especially  in  the  case  of  a  fool  to  whom  not  satiety 
but  hunger  is  properly  becoming  (chap.  xiii.  25; 
Job  xxvii.  14). 

Ver.  23.  Under  a  hated  ■woman  when  she 
is  married.  By  the  "  hated  woman  "  is  meant, 
not  one  who  is  "odious,"  "worthy  of  hate  " 
(llosEN.M.,  [E.  v.,  n.,N.,  S.,  M.,]),  nor  again  a 
woman  already  married  and  only  neglected  and 
disparaged  by  her  husband  (Dathe,  Umbreit,), 
but,  as  appears  from  the  "  when  she  is  married, 
when  she  obtains  a  husband,"  one  who  has  re- 
mained waiting,  the  maiden  (old  maid)  who  at 
first  could  obtain  no  husband,  but  afterward  when 
she  has  been  married  triumphs  insolently,  and 
deals  harshly  and  contemptuously  with  her  sis- 
ters or  companions  who  are  single  (comp.  Gen. 
xxix.  31,  33;  Deut.  xxi.  15-17.)  The  same  will 
be  the  conduct,  according  to  clause  A  of  a  maid 
"when  she  becomes  heir  to  her  mistress,"  z".  c, 
undoubtedly,  when  she  supplants  her  mistress  in 
the  favor  of  her  husband,  and  so  becomes  J>is  all- 
powerful  favorite. 

10.  Vers.  24-28.  The  four  things  that  are  small 
and  yet  wise  (with  respect  to  D"03ni3,  made  wise 
or  quick  of  wit,  comp.  Ps.  Iviii.  6;  "ixiv.  7).  Four 
species  of  small  animals  are  thus  described,  which 
in  spite  of  their  comparatively  diminutive  size 
and  strength  of  body,  yet  by  virtue  of  their  dili- 
gence (ver.  25),  shrewdness  (ver.  2G),  harmony 
(ver.  27),  and  flexibility  (ver.  28)  serve  as  in- 
structive emblems  for  the  domestic,  social  and 
political  life  of  men. — With  ver.  25  comp.  vi.  7- 
8. — ^Forthe  "conies"  (Z.  "cliff-badgers")  in  ver 
26,  i.  e.,  the  hyrax  Syriacus  which  live  in  com 
panics  in  Syria,  Palestine  and  Arabia  Petrae» 
(not  the  marmot,  tlie  nius  sive  dipu.^  Jaculus,  comp 
Li.\N.EUs,  or  the  rabbit,  as  Luther  renders  th« 
word,  following  the  Chald.  and  the  Rabbins),  sen 
Ps.  civ.  18;  Lev.  xi.  5;  Deut.  xiv.  7.  [See 
Thomson's  Land  and  Book,  I.  459,  and  also 
Woon's  Bible  Animals,  pp.  312-18;  and  for  his 
illustration  of  the  n^iture  and  habits  of  the  ant  of 
Palestine,  pp.  616-22;  for  the  locusts  see  pp. 
596-604;  and  for  the  gecko,  a  species  of  lizard 
which  he  understands  to  be  referred  to  in  ver. 
28  instead  of  the  "  spider,"  see  pp.  643,  534  sq. 
A.]. — For  the  "organized  going  forth"  of  the 
locusts,  in  ver.  27,  comp.  especially  Joel  ii.  2  sq., 
[and  Thomson,  Land  and  B'.ok.  II.  109].  Finally 
the  lizard  in  ver.  28  is  as  its  name  signifies  the 
poisonous  spotted  lizard  [sfel./io,  Vulg  )  in  re- 
gard to  which  the  thing  here  made  prominent  ii 


252 


THE  PROVERBS  OF  SOLOMON. 


its  sly  entering  into  the  interior  of  houses,  and 
even  into  the  palaces  of  tlie  great.  For  this 
characteristic  of  the  animal  Bochart  brings  fur- 
ward  various  testimonies,  Hieroz.,  1.  iv.  7,  p.  1090, 
Frankfort  Ed.  [Gesesius,  Fuekst,  etc.,  favor 
this  rendering,  and  Wood  [ubi  supra)  describes 
and  depicts  the  peculiar  form  of  the. feet  by  which 
the  lizard,  the  Gecko,  "layeth  hold  "  even  upon 
flat  surfaces  like  the  walls  of  apartments. — A.] 

11.  Ver.  29-31.  The  four  creatures  that  have 
a  stately  movement;  three  animals,  and  the  king 
in  his  all-ruling  dignity  and  power.  The  whole 
description  re:illy  turns  upon  the  last. 

Ver.  31.  The  greyhound,  slender  in  its 
loins.  This  is  the  probable  meaning  of  the  dif- 
ficult phrase  D'jn"3  TPI  (according  to  the  Jew- 
ish interpreters,  Ewald,  Bertheau,  [E.  V.,  S., 
M.,]  etc.).  For  Till  is  plainly  derived  from  the 
root  Ij  "to  compress,"  and  therefore  denotes  a 
compact,  slender  animal;  and  the  neighboring 
term  seems  to  indicate  the  intention  not  to  bring 
together  exclusively  ex:imple3  of  animal  majesty 
of  the  high  rank  of  the  lion,  but  to  give  to  the 
enumeration  as  a  whole  in  a  certain  sense  a 
ludicrous  variety  and  an  air  of  wit.  The  old  ver- 
sions (LXX,  Vulg.,  Targ.,  etc..)  suggest  the  cocA:; 
with  this  meaning  of  the  main  noun  the  modify- 
ing term,  however,  does  not  at  all  agree,  even 
though  one  were  disposed  to  transform  it  into  a 
Hithp.  Part.  D'jnp.  Others,  like  Schultens, 
GeSEN.  (?),  UMBBEir,  ElSTER,  HlTZlG  [DeW.,K., 
MuFFET,  N.]  take  the  TPI  in  the  sense  of  "that 
which  is  girded  about  the  loins,  or  panoplied,"  and 
therefore  the  war-horse, — a  meaning  however 
which  is  not  surely  demonstrable.  [Starting  with 
the  same  idea  Wordsw.  understands  a  "  warrior," 
and  Wood  an  "athlete."  Fuerst's  rendering  is 
"stag"]. — And  a  king  with  whom  no  re- 
sistance (occurs).  In  this  way  (with  the 
Vulg.,  the  Rabbins,  Geier,  Michaelis,  Ber- 
theau, Ewald,   [K.,   E.  V.,  H.,  S.,  M.],  etc.),  we 

must  interpret  the  words  Vti)}  D^D 7S,  although 
the  ni3"7N  of  chap.  xii.  28  is  a  very  doubtful 
parallel  for  this  way  of  regarding  Q^P??*  as  a 
compound  of  7S  and  D'p.     For  the  identification 

of  this  noun  with  ihe  Arabic  S^\     "thepeo- 

pie"  (Castellio,  Pococke.  Umbreit,  [De  W., 
N.],  etc.),  an  argument  might  seem  to  lie  in  Ihe 
fact  that  the  meaning  so  reached,  "the  king  at 
the  head  of  his  people,"  agrees  almost  literally 
with  the  ii/i^Tiyopcjn  Iv  ItHvei  of  the  LXX,  and  the 
similar  version  of  the  Syriac.  But  to  bring  in 
an  Arabic  word,  especially  one  compounded  with 
the  article  al  is  here  quite  too  unnatural.  HiT- 
iiij's  emendation  might  better  recommend  itself, 

DTt7X  instead  of  Dip/X,  and  all  the  more  he- 
cause  it  gives  a  very  pertinent  sense:  "A  king 
with  whom  God  is." 

12.  Vers.  32,  33.  Warning  against  pride, 
haughtiness  and  love  of  strife,  with  an  indica- 
tion of  three  forms  of  evil  resulting  from  these 
vices. — If  thou  art  foolish  in  exalting  thy. 
■elf  (comp.  1   Kings  i.  5)  and  if  thou  devi- 


sest  evil.  To  these  two  hypothetical  antece- 
dent clauses,  which  do  not  present  an  antithesis 
(tlie  foolisli  and  rational — as  Hitzig  explains), 
but  two  ditferent  forms  of  human  error:  foolish 
self-exaltation  and  wicked  plottino-,  the  sentence 
"tlie  hand  on  the  mouth,"  forms  the  conclusion, 
interjectional  and  imperative  (comp.  Job  xx.  5). 
Ver.  33  then  justifies  the  warning  by  a  signifi- 
cant intimation  of  three  c.ise.<  in  which  the  fool- 
ish act  of  "pressing"  (V'Oi  brings  forth  unde- 
sirable results, — strong  cheese,  flowing  blood, 
sharp  strife. — And  pressing  (forcing)  ■wrath 
produceth  strife.  The  l:ist  word  supplies 
plainly  the  object  of  the  whole  discourse  from 
ver.  32  onward.  The  dual  Q"3N  stands  doubtless 
intentionally  (comp.  Dan.  xi.  20)  to  indicate  that 
it  is  the  wrath  of  two  whose  sharp  pressing  upon 
each  other  leads  to  the  development  of  strife. 
[Thomson,  Land  and  Book.  1.393,  describing  the 
Oriental  mode  of  churning  by  squeezing  and 
wringing  a  leathern  bag  or  bottle  that  contains 
the  milk,  makes  more  apparent  and  vivid  the 
meaning    of    this   comparison.     The    dual  D'3X 

is  employed  probably  because  nostrils  usually 
exist  in  pairs,  and  the  transition  is  easy  from 
the  physical  organ,  through  the  heavy  breathing 
of  passion,  to  the  metaphorical  sense  "wrath." 
Whether  two  or  many  are  concerned  in  strife  is 
not  material. — A.] 

DOCTRINAL   AND   ETHICAL. 

As  the  confession  of  an  Israelite,  a  believer  in 
Jehovah  in  a  strange  land,  one  separated  from 
his  people  of  the  ten  tribes,  who  among  Arabs 
and  the  sworn  and  mortal  enemies  of  Israel,  ad- 
heres iirmly  to  the  faith  of  his  nation,  this  dis- 
course of  Agur  is  one  of  great  doctrinal  import- 
ance, and  of  no  slight  interest  to  the  history  of 
redemption.  Its  fundamental  idea,  which  is  put 
forward  as  a  sort  of  programme,  is  contained  in 
the  six  verses  of  the  introduction,  and  comes  out 
most  clearly  in  ver.  5:  Every  word  of  God  is 
pure;  a  shield  is  He  to  them  that  trust  in  Him. 
It  is  the  truth,  purity  and  saving  power  of  the 
word  of  God  alone,  in  contrast  with  the  nullity 
and  inadequacy  of  all  human  wisdom  (vers.  2-5), 
that  forms  the  starting  point  in  the  instructive 
discourse  of  this  poet  of  wisdom,  and  to  which 
all  the  manifold  apothegms,  numerical  proverbs 
and  enigmas  which  he  combines  in  a  varied 
series  in  vers.  7-33,  sustain  a  closer  or  more 
remote  relation. 

While  it  appears  at  the  first  view  that  the 
flowers  and  fruits  from  the  cornucopia  of  Agur's 
wisdom,  original  and  in  part  so  rarely  fashioned, 
are  he.aped  up  wholly  without  order,  yet  they  all 
agree  in  this,  that  they  depict  the  glory  and  all- 
sufficiency  of  the  word  of  God,  dissuade  from 
adding  to  it  by  any  human  supplements  (see  in 
particular  ver.  7),  and  most  urgently  commend  the 
fulfilling  and  following  it  by  a  pious  life.  There 
is  hardly  a  single  commandment  of  the  Decalogue 
that  is  not  directly  or  indirectly  repeated  and  em- 
phasized in  these  maxims.  Observe  the  relation 
of  the  prayer  for  the  hallowing  of  God's  name 
(vers.  7-9),  to  the  first  and  third  command- 
ments; the  reference  contained  in  ver.  11  and 
again  in  ver.  17  to  the  fifth  commandment;  the 


CHAP.  XXX.  1-33. 


25a 


warnings  against  the  transgression  of  the  sixth 
commandment  in  ver.  14  as  well  as  in  vers.  32, 
33 ;  the  reproving  and  warning  aim  of  vers. 
18-20,  and  23,  in  tlieir  bearing  upon  the  seventh  ; 
the  allusion  to  the  eighth  in  ver.  9,  and  to  the 
ninth  in  ver.  10;  and  finally  the  reference, 
reminding  us  of  the  tenih,  in  vers.  15,  IB, 
as  bearing  on  the  unsali.-ibleness  of  evil  de- 
sire (this  "daughter  of  the  blood-sucker"  and 
sister  of  hell!).  No  one  of  these  proverbs  is 
wholly  without  an  ethical  value,  not  even  the 
two  numerical  proverbs,  vers.  24-28  and  29-31, 
which  at  the  first  view  stand  apart  as  incidental 
reflections  on  merely  natural  truths,  but  in  re- 
ality hide  under  their  ingenious  physical  dra- 
pery decided  moral  aims.  For  in  vers.  24-28 
four  chief  virtues  of  one's  social  and  political 
avocation  are  specified  through  an  allusion  to  a 
like  number  of  examples  from  the  animal  world 
(comp.  exeg.  notes,  No.  10),  and  vers.  29-31  run 
into  a  delineation  of  the  high  dignity  and  glory 
of  a  king  by  the  grace  of  God  (in  contrast  with 
the  insufferable  tyranny  of  base  upstarts,  vers. 
21-23). 

It  is  true  that  the  point  of  view  taken  in  the  au- 
thor's doctrinal  and  ethical  knowledge  nowhere 
rises  above  the  level  of  the  pure  religion  of  the  law. 
The  law's  doctrine  of  retribution  he  holds  with 
inexorable  strictness  and  severity,  as  is  indicated 
particularly  in  the  fearful  threatening  predic- 
tion in  ver.  17  against  children  who  are  disobe- 
bedient  to  their  parents  [yoi'evaiv  a-ei^£i(;,  Rom. 
i.  30).  Against  those  who  do  not  belong  to  the 
people  of  God  of  the  Old  Testament  he  appears 
to  cherish  prevailingly  dispositions  of  hate  and 
abliorrence,  as  the  utterance  in  vers.  11-14, 
which  is  probably  directed  against  such  non- 
Israelitish  people,  shows  (see  remarks  above  on 
this  passage).  With  respect  to  knowledge  in 
the  department  of  theology  and  Christology  his 
point  of  view  seems  in  no  respect  more  elevated 
than  that  of  the  author  of  chaps,  i.-ix. ;  for  in 
ver.  4  he  confesses  that  he  knows  nothing  of  the 
name  of  the  Son  of  God,  and  he  nowhere  makes 
reference  to  the  existence  and  efficiency  of  the 
hypostatic  wisdom  of  God,  not  even  where  this 
would  have  been  natural  enough  (e.  ff.  in  vers. 
4-6).  He  need  not  be  charged  in  addition  with 
the  intermingling  of  impure  and  superstitious  no- 
tions from  polytheistic  religions,  for  the  AUika 
with  its  two  daughters,  in  ver.  15,  is  evidently 
mentioned  by  him  only  with  a  symbolical  design, 
as  a  personification  of  insatiableness  (an  evil 
lust  that  nothing  can  quell),  and  is  by  no  means 
represented  as  an  actually  existing  spectre,  or 
demoniacal  nature.* 


HOMILETIC   AND    PRACTICAL. 

Homily  on  the  entire  chapter: — The  all-sufScient 
power  and  the  fullness  of  blessing  in  the  divine 
word  in  contrast  with  the  weakness  of  mere 
luiuian  wisdom  :  a)  in  general  (vers.  1-6)  ;  i) 
with  special  reference  to  the  glory  and  indispen- 
sable necessity  of  the  Decalogue  (vers.  7-33); 
comp.  Doctrinal   and  Ethical  notes. — Or   again: 

*  The  Cftse  ai^pear^  to  be  otherwise  with  tlie  spertro  of  the 
night  n''7''7  mentionetj  in  Isa.  xxxiv.  14  :  comp.  Deutzsch 
on  this  passage. 


To  God's  word  and  law  man  is  to  add  nothing 
(vers.  1-6),  but  he  is  also  to  take  nothing  away,  not 
even  one  of  its  least  commandments  (vers.  7-33). — 
Stocker  :  All  true  wisdom  comes  from  God  alone 
(1-7),  not  from  human  nature,  which  is  rather 
j  exceedingly  corrupt  (11-17),  and  whose  under- 
standing is  greatly  weakened  (18-24). 

Vers.  1-6.  Melanchthon  :  Human  wisdom  is 
able  to  devise  no  means  of  preservation  from  the 
ignorance  and  spiritual  weakness  which  natu- 
rally belong  to  us.  But  the  Church  in  its  divine 
revelation  possesses  a  light  which  not  only  re- 
veals to  it  ihe  causes  of  its  spiritual  destitution, 
but  also  points  out  the  means  for  its  elevation 
and  healing.  Therefore  this  divinely  revealed 
truth  must  be  listened  to  by  us,  must  be  received 
in  faith  as  well  in  its  threatenings  of  punishment 
as  in  its  consolatory  contents,  and  be  guarded 
from  all  corruption  and  perversion. — Luther 
(marginal  comment  on  ver.2) :  Wise  people  know 
that  their  wisdom  is  nothing  :  fools  know  every- 
thing and  cannot  err. — Geieb  (on  vers.  2,  3)  : 
With  the  knowledge  of  himself  and  of  the  deep 
corruption  that  dwells  in  him  tlie  (Christian  must 
make  the  beginning  in  the  contemplation  of  di- 
vine things. — [.\rnot:  It  isa  precious  practical 
rule  to  look  toward  heaven  while  we  measure 
ourselves. — Trapp:  Godliness  as  it  begins  in 
right  knowledge  of  ourselves,  so  it  ends  in  a 
right  knowledge  of  God. — Kow.\uns  :  All  true 
spiritual  knowledge  is  of  that  nature  that  the 
more  a  person  has  of  it  the  more  is  he  sensible 
of  his  own  ignorance]. — Starke  (on  vers.  4-6): 
Wlioever  is  engaged  in  the  investigation  and  ex- 
position of  God's  word,  let  him  take  his  reason 
captive  to  the  obedience  of  faith,  and  not  curi- 
ously scrutinize,  that  he  may  make  divine  mys- 
teries comprehensible. — Stockeb  (on  vers.  5,  6): 
On  the  glory  of  the  divine  word,  especially  its 
clearness,  uiility  and  perfectness. —  BeHeburg 
Bible  (on  ver.  0) ;  How  many  counterfeiters 
there  are  who  from  their  poor  copper  make  addi- 
tions to  the  royal  gold  currency  of  God's  word, 
and  thereby  debase  it! — [Lawson:  Our  trust 
must  be  in  the  name  of  the  Lord,  as  it  is  repre- 
sented to  us  in  the  word  of  God;  the  seed  and 
the  ground  of  our  faith  in  Him. — Muffet:  It  is 
treason  to  corrupt  or  falsify  the  prince's  coin  ; 
what  high  treason  must  it  needs  be  then  to 
counterfeit  or  corrupt  the  pure  word  of  God!] 

Vers.  7-17.  Comp.  1'.  Gerhard's  poetical  re- 
production of  vers.  7-9:  "  Zwcierlei  bill'  ich  von 
dir^"  etc.  (^Ge.famm.  geisiliclie  Lieder^  No.  41). — 
[Trapp:  God  heaps  mercies  on  His  suppliants, 
and  blames  them  for  their  modesty  in  asking. — 
Arnot  :  Agnr's  requests  are  specific  and  precise  ; 
the  temporal  interests  are  absolutely  subordi- 
nated to  the  spiritual  prosperity  of  the  suppli- 
ant ;  and  a  watch  is  set  against  the  danger  to  a 
soul  which  lies  in  extremes  either  of  position  or 
of  character.  —  Bp.  Hopkins  :  There  is  a  seeking 
of  worldly  advantages  which  is  not  to  be  branded 
with  the  black  mark  of  self-seeking;  e.  g.  when 
we  seek  them  with  a  due  subordination  to  the 
higher  and  more  noble  ends  of  piety  and  holi- 
ness, such  as  that  we  may  escape  those  tempta- 
tions which  possibly  the  want  of  them  might 
expose  us  unto. — Flavel  :  How  much  better 
were  it  for  thee  to  endure  the  pains  of  hunger 
than   those  of  a  guilty  conscience. — Bates;   To 


251 


THE  PROVERBS  OF  SOLOMON. 


receive  no  hurtful  impressions  by  great  changes 
of  condition  discovers  a  habit  of  excellent  grace 
and  virtue  in  the  soul]. — Geiek:  Although 
poverty  and  riches  of  themselves  can  neither 
make  us  blessed  nor  damn  us,  yet  both  are  wont 
incidentally  and  through  the  fault  of  men  not 
rarely  to  bring  after  them  consequences  injuri- 
ous to  our  spiritual  welfare. — (On  ver.  10) :  Keep 
thy  tongue  bridled,  especially  when  it  is  disposed 
to  rage  against  the  needy  and  helpless ;  for  though 
it  is  not  right  to  curse  thy  neighbor,  yet  such 
curses  when  they  have  been  uttered  do  not  re- 
main without  effect,  particularly  if  he  who  utters 
them  is  one  who  ha.s  been  unjustly  oppressed. — 
Starke  (on  ver.  11-14) :  The  natural  corruption 
of  men  is  great;  yet  it  is  possible  that  they  be 
purged  from  it  by  the  blood  of  Jesus  Christ; 
1  Cor.  vi.  11;  1  John  i.  7— Uuthankfulness 
(ver.  11),  self-righteousness  (ver.  1'2),  pride  (ver. 
1.3),  and  unmercifulness  (ver.  14)  are  usually 
associated  as  an  unblessed  quartette  of  sisters  — • 
WoHLFABTii  (on  vors.  !•>,  15):  Many  are  the  evil 
spirits  that  go  about  among  men  to  spread  mis- 
fortune and  ruin,  the  cruel  spectre  of  avarice  is 
one  of  the  most  formidable  enemies  of  our  race. 
Like  the  vampyre  which  in  the  night  attacks 
sleepers  and  sucks  their  blood,  this  demon  rages 
in  palaces  and  cottages,  etc. — (On  ver.  17): 
What  Agur  here  says  by  way  of  warning  of 
ravens  and  vultures,  etc.,  has  already  gone  a 
thousandfold  into  literal  fulfilment  in  a  horrible 
way  on  children  who  are  wayward  and  in  conse- 
quence of  their  disobedience  to  parents  sunk  in 
the  deepest  spiritual  need;  who  were  either 
driven  to  self-murder,  or  died  on  the  scaffold. 


Vers.  18-31.  Luther  (marginal,  on  ver.  19): 
Love  (the  mystery  of  love,  Eph,  v.  31,  32)  is  not 
to  be  thought  out  or  expressed.— Geiek  (on  vers. 
18-20) :  As  it  is  with  adulterers  so  it  is  with 
flatterers ;  they  will  never  allow  their  vicious 
nature  to  be  called  by  the  right  name. — (On  vers. 
21-23):  It  always  causes  manifold  disquiet  and 
misfortune,  when  they  rule  over  others  whom  it 
would  better  befit  to  be  subject  to  others. — (On 
vers.  24-28) :  Despise  not  things  that  at  the  first 
glance  appear  small  and  contemptible.  Under  a 
poor  garment  there  is  often  a  wise  man  hid  ; 
Dan.  i.  18-20. — (On  vers.  29-31):  In  matters 
belonging  to  one's  ofiice  and  public  calling  it  is 
important  to  be  courageous  and  firm,  especially 
in  times  of  need.  It  is  not  well  then  if  one  for- 
sakes those  over  whom  one  is  set ;  Ecclesiast. 
X.  31. — [Lawson  (on  ver.  20)  :  Do  not  imagine 
that  the  secrecy  of  sin  is  your  security  from  pun- 
ishment;  it  is  the  snare  of  your  souls]. 

Vers.  32,  33.  Luther  (marginal,  on  ver.  32) : 
Be  not  ashamed  if  thou  hast  chanced  to  err, 
and  do  not  defend  it.  For  to  err  is  human,  but 
to  defend  it  is  devilish. — Lange:  Strut  not  with 
lust  of  the  eyes,  fleshly  lust  and  insolence. 
Thereby  thou  only  provokest  the  wrath  of  God, 
that  will  come  down  too  heavily  for  thee  ;  Eccle- 
siast. V.  2  sq. — Berleburg  JUble :  He  that  would 
gladly  shun  strife  must  seek  to  avoid  obstinacy 
and  self-will.  How  many  useless  disputes  in 
matters  of  religion  might  not  in  this  way  be 
escaped! — [Edwards:  Silence  attends  humility. 
— Muffet:  He  which  falleth  through  prid* 
should  rise  again  to  repentance]. 


Second   Supplement  - 

The  words  of  Lemuel,  together  with  the  poem  in  praise  of  the  matron. 

Chap.  XXXI. 

a)  Lemuel's  maxims  of  wisdom  for  kings. 

Vers.  1-9. 


1  Words  of  Lemuel  the  king  of  Massa 
with  which  his  mother  instructed  him: 

2  Oh,  my  aon!  oh,  thou  son  of  my  womb  ! 
oh  thou  son  of  my  vows! 

3  Give  not  thy  strength  to  women, 
nor  thy  ways  to  destroy  kings. 

4  Not  for  kings,  oh  Lemuel, 

not  for  kings  (is  it  becoming)  to  drink  wine ; 
nor  for  princes  (wine)  or  strong  drink ; 

5  lest  he  drink  and  forget  the  law, 

and  pervert  the  judgment  of  all  the  sons  of  want. 

6  Give  strong  drink  to  him  that  is  perishing, 
and  wine  to  hira  that  is  of  a  heavy  heart. 

7  Let  him  drink  and  forget  his  poverty, 
and  let  him  remember  his  want  no  more  I 


CHAP.  XXXI.  1-31.  256 


8  Open  thy  mouth  for  the  dumb, 

for  the  right  of  all  orphan  children. 

9  Open  thy  mouth,  judge  righteously, 
and  vindicate  the  poor  and  needy. 

b)  Alphabetical  song  in  praise  of  the  virtuous,  wise  and  industrioas  woman. 

Vers.  10-31. 

10  A  virtuous  woman  who  can  find  ? 
and  yet  her  price  is  far  above  pearls. 

11  The  heart  of  her  husband  doth  trust  in  her, 
and  he  shall  not  fail  of  gain. 

12  She  doeth  him  good  and  not  evil 
all  the  days  of  her  life. 

13  She  careth  for  wool  and  linen, 
and  worketh  with  diligent  hands. 

14  She  is  like  the  ships  of  the  merchant, 
from  afar  doth  she  bring  her  food. 

1-5  She  riseth  up  while  it  is  yet  night, 
and  giveth  food  to  her  house 
and  a  portion  to  her  maidens. 

16  She  considereth  a  field  and  buyeth  it, 

a  vineyard  with  the  fruit  of  her  hands. 

17  She  girdeth  her  loins  with  strength, 
and  maketh  her  arms  strong. 

18  She  perceiveth  that  her  gain  is  good, 
her  light  goeth  not  out  by  night 

19  She  putteth  her  hands  to  the  distaff, 
and  her  fingers  lay  hold  on  the  spindle. 

20  She  stretcheth  forth  her  hand  to  the  poor, 
and  extendeth  her  arms  to  the  needy. 

21  She  is  not  afraid  of  the  snow  for  her  household, 
for  all  her  household  is  clothetl  in  crimson. 

22  Coverlets  doth  she  prepare  for  herself; 
fine  linen  and  purple  is  her  clothing. 

23  Her  husband  is  known  in  the  gates, 

when  he  sitteth  with  the  elders  of  the  land. 

24  She  maketh  fine  linen  and  selleth  it, 

and  girdles  doth  she  give  to  the  merchant. 

25  Strength  and  honor  are  her  clothing ; 
she  laugheth  at  the  future. 

26  She  openeth  her  mouth  with  wisdom, 
and  the  law  of  kindness  is  on  her  tongue. 

27  She  looketh  well  to  the  ways  of  her  household 
and  the  bread  of  idleness  she  will  not  eat. 

28  Her  sons  rise  up  and  praise  her, 

her  husband,  he  also  boasteth  of  her  : 

29  Many  daughters  have  done  virtuously, 
but  thou  hast  excelled  them  all ! 

30  Grace  is  deceitful,  beauty  is  vanity, 

a  woman  that  feareth  the  Lord  ;  let  her  be  praised ! 

31  Give  to  her  of  the  fruit  of  her  hands, 
and  let  her  works  praise  her  in  the  gates. 

GRAMMATICAL,   AND   CRITICAL. 

Ver.  2.— [riDi  where  it  occnrs  the  third  time,  is  pointed  m,  as  is  not  uncommon  in  repetitions,  to  aacnre  Tarletj; 
tee  BoTT.,  ^  499,  c.  The  consonant  succeeding  is  the  same  in  the  three  cases. — A.J 


250 


THE  PROVERBS  OF  SOLOMON. 


Ter.  3. — Hlrzio  changes  the  ilin^ 7  (Inf.  Hiph.  from  HnO)  to  tbe  fem.  part,  of  n"D7,  "  to  leer  or  ogle,"  IHnii  i- 
*' and  give  Dot  thy  way  to  them  (the  seductive  courtesans)  who  leer  after  kings"  (?).  [BoTT.  prefers  to  make  of  it  a  Kai 
part.  fem.  plur.  from  nnO,and  would  point  HinO^  and  rtnder  "the  caressers  of  kings."'  This  is  certainly  easier  than  the 
•ansative  Infinitive  with  its  abstractness.     See  BiiTT.,  g  1089,  2.     TJ 73,  an  Aramaic  form  immediately  followed  in  vtr.  4 

bj  the  regular  plural  twice  repeated.    Green,  gl99.  a  :  ButT-.  ?2T7,  ?>. — A.] 

Ver.  4. — We  remler  IX  "or"  according:  to  the  K'thibh,  which  ia  recommended  by  like  examples  of  a  distributive  loca- 
tion of  this  digiinctive  particle  (such  as  chap.  xxx.  31  [where  BiiTT.  would  read  IXJ^  rather  than  allow  the  irregularity  i; 
Job  xxii.  11).  We  do  not  need  therefore  to  substitute  for  it  IX,  "  desire  "  (that  is,  "  fv»rstrongdriuk,"OESE.v.  anJotUen-),  or 
to  read  with  the  K'ri  *J<,  "where?"  ("where  is  strong  drink  for  princes?"  comp.  Gen.  iv.  9;.  [BoTT.  regards  it  as  a  proba- 
ble Simeonite  s.vnonym  for  niXH,  "desire,"  §4.36,  3;  453,  g.     The  two  forms  of  the  king's  name,  iN^oS  and  '^SW'?.  a 

genitive  in  ver.  1  and  a  vocative  in  ver.  4,  also  deserve  attention.    The  changing  person  of  the  verbs  is  no  uncommon  phe- 
nomenon.    See  Ew  \ld.  \  .309,  (t. — A.J 

Vvr.  5. — ppnO,  a  Pual  part,  from  ppn,  signifies  "  that  which  is  decided,  the  prescribed,"  and  is  therefore  equivalent 

«o  pn,  "law." 

Ver.  6. — [:ijj"\  the  pcrmisjire  use  of  the  Imper.;  BoTT.,  g  959,  5. — A.] 

Ver.  12. — Soj  is  used  with  two  accusatives  aa  in  1  Sara.  xxiv.  18. 

"Ver.  13. — [Tile  fcin.  noun  nr'U'3  seems  to  be  used  of  the  raw  material, ,^aa;,  while  this  plural  from  rity3  is  used  of  the 

product,  the  materials  for  clothing. — A.]  , 

Ver.  15. — n'')0  (cjmp.  the  \erb  n'lDTl  in  xxx.  8)  is  a  strong  expression  for  DH?,  ver.  14  (comp.  above  in  ver.  11, 

S'jB',"  spoil ").'  ■ 

Ver.  16. — The  K'thibh  ^*I3J,  sfa(.  con^fr.  from  ^DJ,  "planting,"  Is.  v.  7,  is  undoubtedly  to  be  preferred  to  the  K'ri 
ni?DJ,  notwithstanding  all  the  old  versions  prefer  the  latter  (see  Bertheau  and  HlTZlG  on  the  passage).  [BoTT.  defends 
the  Masoretic  reading,  and  renders  as  a  verb.] 

Ver.  21. — [The  short  form  of  the  part.  t;/37  seems  to  be  explained  and  justified  by  the  close  connection  of  words  and  the 

sequence  of  ty.    BiJTT.,  §934, 6— A.]  ,     '  .      , 

Ver.  27. — Instead  ut  tiie  K'thibh  ri07^n  we  must  either  with  the  K'ri  read  riO''7n,  or  regard  the  former  as  an  Ara- 
maic collateral  form  (H^Sri)  for  jlO^n. 

Ver.  30. — HX*^'  before  XX^TV  '3  here  the  itat,  constr.  not  of  the  abstract  substantive  HX"^',  but  from  the  fem.  part. 
-  :  ■  T     :  T  :  • 

nXT*,  "  the  woman  who  feareth." 


EXEGETICAL. 

1.  Ver.  1.  The  superscription  to  Lemuel" s  discourse. 
— 'Words  of  Lemuel,  king  of  Massa. — That 
we  must,  in  disreg;ii'd  of  tlie  .Masoretic  pointing, 
connect  the   "Massa"  with  the  first  clause,  and 

regard  it  as  a  genitive  governed  by  the  '^/^,  which 
has  no  article,  was  the  right  view  taken  as  early 
as    the    Syriac   version,   when    it   interprets  the 

NOT  '^70  by  "king  of  utterance  "  {regis prophctx). 
We  ought,  however,  here,  as  in  chap.  xxx.  1,  lo 
regard  XtSD  rather  as  the  name  of  a  country,  and 
Lemuel,  the  king  of  the  land,  as  perhaps  a  bro- 
tlier  of  Agur,  and  consider  his  mother  as  the 
same  wise  princess  who  was  there  designated  as 
"  ruler  of  Massa."  To  her  therefore  belong  pro- 
perly and  originally  the  counsels  and  instruc- 
tions for  kings  contained  in  vers.  1-9.  And  yet, 
since  Lemuel  first  reduced  them  to  writing,  and 
80  transmitted  them  to  posterity,  they  may  well 
be  called  also  "  words  of  Lemuel," — a  title  which 
there  is  therefore  no  need  of  altering  (wilh  Hit- 
zk;)  lo  "words to  Lemuel.''  The  name  "Lemuel," 
or,  as  it  is  written  in  ver.  4  by  the  punctuators, 
"  Leraoel,  "  appears  furthermore  to  be  quite  as 
properly  a  genuine  Hebrew  formation  as  '-Agur  " 
(see  above,  Exeg.  notes  on  chap,  xxx.,  No.  2).  It 
is  probably  only  a  fuller  form  for  that  which  oc- 
tura  in  Numb.  iii.  24  as  an  Israelitish  masculine 

iiame,  1^^.  "to  God,  for  God  "  {Deo  deditus). 
That  it  is  purely  a  symbolical  appellative   desig- 


nation, a  circumscribing  of  the  name  Solomon, 
and  that  accordingly  by  the  "  mother  of  Lemuel  " 
no  other  than  Bathsheba  is  intended,  this  opinion 
of  many  old  expositors  (and  recently  of  Schell- 

INO,      ROSENMUELLER     [WoRDS.],     CtC.)     laCks     all 

further  corroboration.  [The  impossibility  of  re- 
garding 'H/O  without  an  article  as  an  appositive 
of  '7X''3'7,  even  though  St^D  be  not  a  limiting  ge- 
nitive, but  an  appositive  to  '112"1,  is  not  admitted 
by  those  who  defend  the  prevailing  interpretation 
of  ver.  1.  The  construction  is  admitted  to  be 
exceptional,  but  claimed  to  be  possible  (see,  e.  ;/., 
Gree.n,  ^247,  a).  HrrziG,  JjERrni'iAF,  Z.  and 
others  make  this  one  chief  reason  for  seeking  a 
new  rendering.  Another  is  the  peculiar  use  of 
NtyD  out  of  prophecy,  and  as  an  appositive  to  the 
sufficient  and  more  appropriate  '7.37-  Here  as  in 
xxx.  1  K.iMPH.  retains  the  ordinary  meaning  of 
Ntyp,  while  S.,  here  as  there,  follows  Hixzio. — A.] 
In  regard  to  the  peculiar  linguistic  character  of 
the  section  vers.  1-0,  which  in  m.vny  points  agrees 
wilh  Agur's  discourse  [and  in  which  Bottcher 
acain  recognizes  a  Simeonitish  cast],  see  above, 
p°24fi. 

2.  Vers.  2-0.  The  rules  of  tri.idom  from  Lemuel's 
mother.— Oh  my  son !  Oh  thou  son  of  my 
■womb!e(c. — The  thrice  repealed  HO,  usually 
"  what" — which  Luther  appropriately  rendered 
by  "AchI"  isplainly  "  an  impassioned  exclamation 
expressing  the  inward  emotion  of  the  mother  s 
heart  at  the  thought   that  the  son  might  possibly 


CHAP.  XXXI.   1-31. 


257 


fall  into  an  evil  way  "  (Elster)  ;  it  is  therefore 
eiibstantially  "  What,  my  son,  wilt  thou  do  ?"  or 
**  How,  my  son,  wilt  tliou  suffer  thyself  to  be  be- 
trayed?" etc. — With  •'  son  of  my  vows  "  comp.  1 
Sam.  i.  11. 

Ver.  3.  Give  not  thy  strength  to  ■women 
■ — ('.  e.,  do  not  sacrifice  it  to  them,  do  not  give  thy 
manly  strength  and  vigor  a  prey  to  them.  It  is 
naturally  the  Wiiys  of  licentiousness  that  are  in- 
tended, which  ruin  physically  and  morally  kings 
and  princes  who  give  themselves  up  to  them. 
See  Critical  notes. 

Vers.  4.  This  warning  against  licentiousness  is 
immediately  followed  by  a  dissuasion  from  drunk- 
enness, which  is  naturally  closely  connected  with 
the  preceding  — Also  not  for  princes  (is  wine) 
or  strong  drink. — .'^ee  Critical  notes.  For 
■^Dt?,  "  me.ad,  strong  drink,"  comp.  notes  on  xx. 
].'_[Gesen.,  Rott.,  De  W.,  H.,  N.,  S.,  M.,  etc., 
would  render  by  *' desire,"  if  the  K'thihh  is  fol- 
lowed, which  they  are  disposed  to  do.  The  K'ri, 
pointing  IX,  suggests  either  the  interrogative  *K, 
"where,"  or  an  abbreviated  form  of  the  negative 
ya.  FcERST  renders  IX  as  an  interrogative  here. 
-A.] 

Ver.  5.  Lest  he  drink  and  forget  the  law 
— I.  «.,  the  king,  who  is  here  in  question.  The 
construction  ("drink  and  forget"  in.stead  of 
"drinking  forget")  is  like  that  in  chap.  xxx.  9. 
— And  pervert  the  judgment  of  all  the 
sons  of  ■want — i.  c.  of  all  the  poor  and  help- 
less.     For  the  Piel    T\jy.  ^*in   dctcrius  viutarc,  to 

T  ■ 

distort,  wrest,  destroy,"  comp.  Job  xiv.  20.  For 
the  sentiment  comp.  I'LtsY,  Ilist.  Nat.,  XXIll. 
25  :  In  provcrbiam  ce.^sit  sapientiani  vino  obumbrari. 
[It  has  become  proverbial  that  wisdom  is  clouded 
by  wine.] 

Vers.  6,  7.  The  enjoyment  of  wine  and  strong 
drink  is  seasonable  in  its  cheering  influence  upon 
the  sorrowful,  whom  it  is  desirable  to  cause  to 
forget  their  sorrow;  comp.  Ps.  civ.  15;  Matth. 
xxvii.  34  — Give  strong  drink  to  him  who 
is  perishing — the  m-.m  who  is  on  the  point  of 
perishing,  who  isju'^t  expiring,  as  Job  xxix.  13; 
xxxi.  19:  "the  hei'.vy  in  heart"  are  afllicled, 
anxious  ones,  as  in  Job  iii.  20;  1  Sam.  xxii.  2, 
ttc.  [That  even  these  be  made  to  drink  to  un- 
consciousness is  not  the  recommendation,  but 
that  in  their  extremity,  physical  or  mental,  wine 
be  given  to  fulfil  its  office  in  imparting  elasticity, 
and  increasing  power  of  endur.ance,  and  taking 
the  crushing  weight  from  calamities  that  might 
otherwise  be  overwhelming.  As  there  is  a  misuse 
pointed  out  before  in  drinking  to  the  destruction 
of  kingly  competence  and  the  thwarting  of  kingly 
duty,  self-indulgence,  sinful  excitement  and  ex- 
cess overmastering  reason  and  conscience, — so  it 
is  a  kingly  grace  to  bear  others'  bui-dens  by  mi- 
nistries of  helpful  kindness.  As  on  the  one  hand 
there  is  nothing  here  to  preclude  the  pressing  of 
other  pleas  for  abstinence,  so  on  the  other  there 
is  nothing  to  encourage  the  too  early  and  willing 
resort  to  the  plea  of  necessity,  or  to  commend  in 
any  case  drinking  to  utter  oblivion. — .\.] 

Vers.  8,  9.  Continuation  of  the  exhortation, 
commenced  in  ver.  5,  to  a  righteous  and  merciful 
administration. — Open  thy  mouth  for  the 
dumb  — That  is.  help  such  to  their  right  as  are 
not  able  to  mainiain  it  for  themselves  ;  be  to  them 
I' 


j  a  judge  and  at  the  same  time  an  advocnte  (comp. 
'  Job  xxix.  15.  Iti). — For  the  right  of  all  or- 
phan children. — "  Sons  of  leaving,  of  abandon- 
ment or  disadvantage"  (not  of  "  tlestruction,"  as 
Ew.vLD  and  lj[iiiTHE.\u  would  interpret  here,  with 
a  reference  to  Ps.  xc.  5;  Is.  ii.  Ifi).  are  clearly 
those  left  beliind  as  helpless  orphans;  the  word 
therefore  conveys  a  more  specific  idea  than  the 
'•sons  of  w.-mt"  in  ver.  5. 

3.  The  praise  of  the  virtuous  matron  (vers.  10— 31 ) 
is  an  alphabetic  mor.al  poem  (like  Ps.  is.,  x.,  xxv., 
xxxiv.,  cxix.;  Lara.  i. — iv.,  etc.),  "a  golden  A  B 
C  for  women  "  according  to  DoDEKLti.N's  perti- 
nent designation,  a  highly  poetic  picture  of  the 
ideal  of  a  Hebrew  matron.  Not  the  alphabetic 
;Struclure  indeed,  which  it  has  in  common  with 
;  not  a  few  Psalms  of  high  antiquity,  partly  sucii 
as  come  from  David  (comp.  Dhlitzscu,  Psalms 
I.  (50;  II.  187),  but  very  probably  some  fracea 
that  are  contained  in  it  of  a  later  usus  loqucndi, 
especially  the  more  frequent  scriptio  plena,  even 
apart  from  the  distinctive  accents  (comp.  HiTZiG, 
p.  334),  and  also  in  p;irlicular  the  position  as- 
signed it  by  the  compiler,  even  after  He/.ckiah's 
supplement  and  Agur's  and  Lemuel's  discourse, 
mark  the  poem  as  a  literary  work  produced  quite 
late  after  Solomon's  time,  and  even  as  probably 
the  latest  constituent  of  the  whole  collection.  Al- 
though separated  from  Iho  "words  of  Lemuel" 
by  no  superscription  of  its  own,  it  shows  itself  to 
be  the  work  of  a  different  person  from  the  wise 
prince  of  M.ossa.  and  that  probably  a  later  poet, 
by  its  not  sharing  the  linguistic  idioms  of  that 
section,  and  by  the  whole  of  its  characteristic 
bearing  and  structure.  Besides,  in  its  contents 
and  generid  drift  it  docs  not  stand  in  any  particu- 
larly close  and  nec^-ssary  connection  with  iho 
maxims  of  wisiiom  from  the  mother  of  Lemtiel. 
And  that  it  has  by  no  means  steadily  from  the  be- 
ginning held  its  place  immediately  after  these, 
appears  willi  great  probability  from  the  fact  that 
the  LXX  attach  it  directly  to  xxix.  27,  and  give 
to  the  proverbs  of  Agur  and  Lemuel  an  earlier 
place  (within  the  limits  of  tlie  present  24lh  chap- 
ter).     Comp.  Introd.,  J  10,  p.  30. 

With  the  greatest  ai-bitrariness.  R.  Stiek 
{Politik  der  iri"/.?/;?!/,  pp.  134  sq.)  has  felt  con- 
strained to  interpret  the  matrou  of  this  poem  al- 
legorically,  and  to  make  the  application  to  the 
Holy  Spirit  renewing  men  and  educating  them 
for  the  kingdom  of  God.  The  whole  attiiude  of 
the  section  speaks  against  such  an  interpretation, 
most  of  all  the  praise  bestowed  in  vers.  'J3  sq.  upon 
the  influence  of  the  matron  as  advancing  the 
standing  of  her  husband  in  the  political  organi- 
zation of  the  State,  as  well  as  what  is  said  in  ver. 
30  of  the  fear  of  God  as  her  most  eminent  virtue. 
Comp.  Von  Hofm.'VNN,  Schriftliew.,  II.,  2,  378. 
[According  to  Wobdsw.  we  find  here  a  prophetie 
representation  of  the  Church  of  Christ,  in  her 
truth,  purity  and  holiness,  and  as  di.stinguished 
from  all  forms  of  error,  corruption  and  defile- 
ment, which  sully  and  mar  the  faith  and  worship 
which  he  has  prescribed." — .\  ] 

4.  Vers.  10-22.  The  action  and  management 
of  the  virtuous  woman  vilhm  h<r  domestic  sphere. 
A  virtuous  woman,  who  can  find?  The 
"virtuous  woman."  as  in  xii.  4;  chap.  xi.  16. 
[The  transition  is  easy,  from  physical  strength 
to  moral  strength  ami  probity.      The  word  "  vir- 


253 


THE  PROVERBS  OF  SOLOMON. 


tuous "  is  therefore  to  be  taken  in  this  high 
sense. — A.].  The  interrogative  exclamation 
"  who  will  find  ?  "  express  the  iJea  of  a  wish,  as 
ijn'  'D  does  elsewhere;  it  is  therefore  equivalent 
to  ''  would  til  it  every  one  might  find  so  grn(;ions 
a  treasure  !" — And  yet  her  price  is  far  above 
learls.  The  "and"  at  the  beginning  of  this 
clause  is  either  the  exegetical,  "  that  is,  that  is 
to  say,"  as  in  xxv.  13,  etc.  (thus  HiTZiu),  or, 
which  seems  to  be  more  natural,  the.  adversative 
'■and  yet,  however"  (Ew.-vld,  Elsteb).  For 
the  figure  comp.  iii.  10;  viii.  11.  [Thosison, 
Land  and  Book,  II.  .572  sq.  illustrates  the  force 
and  fitness  of  the  successive  points  in  this  de- 
scription in  contrast  with  the  ordinary  ignorance, 
weakness  and  worlhlessness  of  the  women  of 
the  East. — .4.] 

Ver.  11.  And  he  shall  not  fail  of  gain. 
ihvj.  strictly  "the  spoil  of  war,"  is  a  strong  ex- 
pression to  describe  the  rich  profit  to  which  the 
co-operation  of  the  efficient  wife  helps  her  hus- 
band's activity  in  his  occupation.  Acconling  to 
IIiTziG,  *' spoil,  fortunate  discovery,"  is  to  be 
taken  here  as  in  I's.  cxix.  162  ;  Isa.  ix.  2,  figur- 
atively, and  to  be  interpreted  of  the  joy  which 
the  wife  prepares  for  her  Iju^ihand  {?). 

Yer.  12.  She  doeth  him  good  and  not 
evil.     Comp.  1  Sain.  xxiv.  12. 

Ver.  Vi.  She  careth  for  Mirool  and  linen  ; 
lit.,  "she  seeketh  (busicth  herself  with)  wool  and 
linen,"  i.  e.,  she  provides  these  as  materials  for 
the  products  of  her  feminine  skill. — And 
^fforketh  ■with  diligent  hands;  lit.,  "and 
l.iboreth  wilh  her  hands'  pleasure "  (Umbp.eit, 
EW.1LD,  Elster)  [Dr.  W,,  K.,  E,  V.,  N.,  S.,  M.], 
or  inasmuch  as  ]'3n  might  here  signify  "occu- 
pation" (as  in  Is.  Iviii.  3;  Eceles.  iii.  17); 
"and  laboreth  in  the  business  of  her  hands" 
(Hitzig). 

Ver.  14.  She  is  like  the  ships  of  the  mer- 
chant, so  far  foiih  as  she  selling  her  proilucts 
to  loreigners  (ver.  21),  brings  in  gain  from  re- 
mote regions  (comp.  A),  and  provides  long  in 
advance  for  all  tlie  necessities  of  her  house. 

Ver.  1-J.  And  distributeth  food  to  her 
house.  The  "portion"  of  the  ne.xt  cbiuse  is 
not  a  possible  synonym  for  the  "food"  of  this, 
so  that  it  should  denote  the  definite  allowance 
of  food,  the  ratioas  of  the  maidens  (LrTHER, 
Bkktheau  [E.  v.,  S.,  M.]  etc.);  what  is  de- 
scribeil  by  it  is  the  definite  penstim,  what  each 
maid  has  to  spin  of  wool,  flax,  etc.,  and  there- 
fore the  day's  work  of  the  maidens  (Ew.\ld, 
Umbreit,  HiTZio  [De  W.,  K  ,  H.,  N.]  etc.). 

Ver.  10.  She  considereth  a  field  and 
buyeth  it,  tliat  is,  for  the  money  earned  by 
her  diligenl  manual  labor. — A  vineyard  (Z.  "a 
vineyard-planting")  with  the  fruit  of  her 
hands.  A  "planting  of  a  vineyard"  (gcnit. 
apposil.)  is  however  the  same  as  a  planting  of 
vines.  See  Critical  Notes  for  another  construc- 
tion and  rendering. 

Ver.  17.  Cotnp.  ver.  2-5  a. 

Ver.  18.  She  perceiveth  that  her  gain  is 
good.  For  this  verb  DJ?t3  "  to  taste,"  i.  e.,  to 
discern,  to  become  aware,  comp.  Ps.  xxxiv.  9. 
For  the  succeeding  phrase,  "excellent,  charm- 
ing is  her  gain,"  comp.  iii.  14.  What  she  now 
docs   in   consequence  of   this  perception  of   the 


pleasing  nature  of  her  gain,  is  shown  in  the  2d 

clause. 

Ver.  19.  She  putteth  her  hands  to  the 
distaff.  This  is  the  usual  rendering.  But 
probably  HlTZiGS  rendering  is  more  exact  (fol- 
lowing Vatabl.,  Mercekus,  Gesen.,«((;. ) :  "Her 
hands  she  throweth  out  with  the  whorl,"  for 
"lliy'S  is  not  properly  the  "  distaff,"  but  the 
'whorl,  or  wheel,'  verticnlnm.  "a  ring  or  knob 
fastened  upon  the  spindle  below  the  middle,  that 
it  m.ay  fall  upon  its  base,  and  may  revolve 
rightly."  [Kamph.  rejects  this  explanation,  and 
gives  an  extract  of  some  length  tiom  a  "Book 
of  Inventions,  Trades  and  Industries,"  to  justify 
his  own.  which  is  the  old  view.  The  word  trans- 
lated "fingers"  is  literally  her  "bent  hands."  — 
A.] 

Ver.  20.  Her  hand  she  stretcheth  forth 
to  the  poor,  lit.,  "  lier  hollow,  or  bent  hand.  ' 
in  which  she  holds  her  gift. 

Ver.  21.  She  is  not  afraid  of  the  snow 
for  her  household,  lit.,  -toareth  not  for  her 
house  from  snow."  The  snow  stands  here  for 
"winter's  cold,"  and  for  this  reason, — Ih.it  the 
sharpest  possible  contrast  is  intended  with  the 
clothes  of  "crimson  wool,"  woolen  stuffs  of 
crimson  color  with  which  her  household  go 
clothed  in  winter.  The  same  alliterative  anti- 
thesis of  CiV  and  ii'd  is  found  in  Is.  i.  18. — 

-  T 

UitiiUEiT,  EwALi),  Beetheau,  S.,  e.tc  ,  render 
D'J^^'  incorrectly  by  "purple  garments"  (see  in 
objection  to  this  Baehr's  S7/7nbolik  des  Mosaisch.'n 
CiUlus,  I.  333  sq.),  while  the  LXX,  Luthek, 
RoSENM.,  Vaihinger,  H.,  etc.,  read  D'JtS  (vesti- 
mnnta  dnplicia,  "double  clothing"),  by  which 
the  strong  contrast  is  sacrificed. 

Ver.  22.  Coverlets  doth  she  prepare  for 
herself.  For  the  "  coverlets"  comp.  vii.  IH 
An  article  of  clothing  can  be  intended  no  more 
here  than  there.  In  the  cosily  articles  of  .ap- 
parel which  the  woman  wears,  the  contrasted 
colors,  white  and  purple,  recur  again.  The 
bf/ssim  (Copt,  schevsch)  and  the  "purple"  (red- 
dish purple  in  contrast  with  the  (violet)  "  bluish 

purple"  nb^i^)  are  both  foreign  materials,  the 
one  an  Egyptian,  the  other  a  Syro-phoenician 
production. — Comp.  Baehr,  ubi  supra;  Winer 
in  his  Realvjurterb.  Articles  Baumwollc  and 
Pttrpur. 

5.  Vers.  23 — 31.  The  infinence  of  the  matroi 
beyond  the  narrow  sphere  of  the  domestic  life. 
— Her  husband  is  well  known  in  the 
gates,  because  the  excellence  of  his  wife  not 
only  makes  him  rich  but  important  and  famous. 
With  this  being  "known  in  the  gates,"  see  also 
ver.  31  b  (i.  «.,  well  known  in  counsel),  comp. 
Homer's  :  kvapiOfiio^  kv'i  ftnv'Atii ,  Iliad  ii.  202. 

Ver.  24.  She  maketh  fine  linen,  etc. 
rnD=(T/v(Jwx'  (comp.  LXX  here  and  in  Judg.  xiv. 
12)  fine  linen  and  shirts  made  of  it  (comp.  Mark 
xiv.  ■')1  ;  Is.  iii.  23,  and  Hitzig  on  this  passage). 
—And  girdles  doth  she  give  to  the  mer- 
chant, lit.  to  "the  Canaanite,"  the  Phoenician 
merchant,  who  knows  well  how  to  prize  her  fine 
products,  and  to  dispose  of  them. 

Ver.  25.  With  a  comp.  ver.  17  ;  .lob  xxiv.  14. — 
She  laugheth  at  the  future.      In  reliance  on 


CHAP.  XXXI.  1-31. 


2S9 


her  ample  3tore3,  and  still  more  her  inward 
strength  and  skill,  she  laughs  at  the  future  as 
respects  the  evil  that  it  may  perchance  bring. 
PE.  V.  :  '*  She  shall  rejoice  in  time  to  come  ;" 
H  ,  M.,  W. ;  while  Db  W.,  K.,  Bertheau,  Muffet, 
N  ,  S.,  etc.,  take  our  author's  view.  This 
"laughing  at  the  future"  is  of  course  not  to  be 
understood  as  expressive  of  a  presumptuous 
self-confidence,  but  only  of  a  consciousness  of 
having  all  appropriate  and  possible  preparation 
and  competence  for  (he  future. — A.] 

Ver.  21).  Her  mouth  she  openeth  Twith 
wisdom.  HiTzio  well  says:  "The  mouth, 
which  in  2-5  a,  is  smiling,  is  here  a  speaker." — 
The  "law  of  kindness"  in  b  is  not  "amiable, 
loving  instruction,  but  that  which  is  pleasing, 
gracious;"  conip.  Is.  xl.  6;  and  especially  Luke 
iv.  22  [?.6yiH  rf/i;  ^yo/jfroc). 

Ver.  27.  She  looketh  ■well  to  the  ■ways 
of  her  household;  lit.  "she  who  looketh," 
etc. — for  the  panic.  n'31X  is  probably  (o  be  con- 
nected, as  HiTZio  takes  it,  as  grammatically  an 
appositive  to  the  subject  of  the  preceding  verse, 
so  that  according  to  this  view,  it  is  now  the  ob- 
ject of  her  pleasing  instruction  that  is  given. 
The  "ways  of  the  house"  are  naturally  its  or- 
ganization and  management,  the  course  of  the 
household  economy  (comp.  Luther:  "How  it 
goes  in  lier  house"). 

Vers.  28,  29  describe  the  praise  which  the  ex- 
cellent housekeeper  has  bestowed  upon  her  by 
her  sons  and  her  husband.  The  words  of  the 
latter  are  expressly  quoted,  but  they  are  proba- 
bly not  to  be  extended  through  the  last  three 
verses  (as  Umbbeit,  Ewald,  Elster,  etc.,  would 
do),  but  to  be  restricted  to  ver.  29 ;  for  verse  30 
immediately  separates  itself  as  a  proposition 
.altogether  general,  by  which  the  poet  comes  in 
with  his  confirmation  of  the  husband's  praise. 
[So  De  W.,  BERTiiEAU,  K.,  N..  S.,  M.].— Many 
daughters  have  done  virtuously.  The  hus- 
band says  "  daughters  "  and  not  "  women,"'  be- 
cause as  an  elder  he  may  put  himself  above  his 
wife  (comp.  Heb.  vii.  7).  With  the  phrase  "have 
done  virtuously,  or  show  themselves  virtuous," 
lit.  "  make,  produce,  manifest  virtue,"  comp. 
Num.  xxiv.  !8;   Ruth  iv.  11. 

Ver.  30.  Grace  is  a  deception,  beauty  a 
breath;  both  are  no  real  abiding  attributes  of 
man,  and  are,  therefore,  not  to  be  praised.  As 
an  imperisliable  and  therefore  really  praise- 
worthy possession,  there  is  contrasted  with  them 
in  b  tlie  disposition  to  fear  God.  Comp.  Is.  xl. 
6;  Ps.  ciii.  1-5—18;  I  Pet.  i.  24,  25.  [Observe 
how  our  book  just  at  its  close  dwells  in  a  very 
different  way,  yet  with  a  significant  empha- 
sis, upon  that  "fear  of  the  Lord,"  which  in  i. 
7  was  pronounced   "the  beginning  of  wisdom." 

Ver.  31.  Give  her  of  the  fruit  of  her 
hands,  i.  e  ,  of  the  praise  which  she  has  deserved 
by  the  labor  of  her  hands. — And  let  her  vrork 
praise  her  in  the  gates  [not  with  Z.,  "let 
tlieiu  praise  her  work  in  the  gates,"  for  the  verb 
has  its  object  in  its  suffix. — A.].  In  the  place 
where  the  population  of  the  city  gathers  in 
largest  numbers,  in  the  assembly  of  the  com- 
munity at  tlie  gate  (ver.  23),  there  must  (he 
prais:-  of  !ier  excellent  life  and  work  resound. 


DOCTRINAL,    ETHICAL,   HOMILETIC   AND 
PRACTICAL. 

The  central  idea  to  which  we  may  trace  back 
the  two  divisions  of  this  concluding  chapter, 
quite  unequal,  it  is  true,  in  their  size,  is  this: 
0/  a  pious  administration,  as  the  king  should  main- 
tain it  in  the  State,  a?id  the  woman  in  her  family. 
For  the  fear  of  God  quite  as  really  constitutea 
the  foundation  of  (he  vir(ues  of  chastity,  sobri- 
ety, righteousness  and  compassion,  to  which 
Lemuel's  mother  counsels  this  son  of  her's  (vers. 
2—9),  as  it,  according  to  ver.  30,  forms  the  deep- 
est basis  and  the  glorious  crown  of  the  excellen- 
ces for  which  the  virtuous  matron  is  praised 
(vers.  10  sq).  It  has  already  been  brought  out 
prominently  in  the  exegetical  comments,  that  the 
delineation  which  is  shaped  in  praise  of  the 
latter,  in  turn  falls  into  two  divisions  (which  are 
only  relatively  different), — the  first  of  which 
treats  of  the  efficiency  of  the  virtuous  woman 
within  the  circle  of  her  domestic  relations,  the 
second  of  her  activity  as  extending  itself  beyond 
this  sphere  into  wider  regions. 

Homily  on  the  chapter  as  a  tvhole : — Of  the  pious 
administration  of  the  king  in  his  State  and  the 
woman  in  her  household  ;  what  both  should  shun 
and  what  they  should  strive  for,  with  an  exhibi- 
tion of  the  blessed  reward  that  awaits  both. 
Or,  more  briefly :  .\  mirror  for  rulers  and  a 
mirror  for  matrons,  with  the  fear  of  God  as  the 
centre  and  focus  of  both. — Stocker:  I.  Instruc- 
tion of  Solomon  the  king  by  his  mother,  a) 
To  be  shunned:  lust  and  drunkenness.  6)  To 
be  practised:  justice.  II.  Praise  of  a  virtuous 
woman.  1)  Her  duties  or  general  virtues;  2) 
her  ornaments  or  special  virtues  (ver.  25-27) ; 
3)  her  reward  (vers.  28-31). 

Vers.  1-9.  Tiibingen  Bible  (on  ver.  1):  How 
good  is  the  report  when  parents,  especially 
mothers,  teach  their  children  good  morals.  It 
is  the  greatest  love  that  they  can  show  them, 
but  also  their  foremost  duty ! — Geier  (on  ver.  2): 
If  parents  have  dedicated  their  children  from 
birth  to  the  Lord,  they  must  so  much  more  care- 
fully educate  them  from  youth  up,  and  so  much 
more  diligently  pray  for  them. — (On  ver.  3): 
Let  every  husband  be  content  with  the  wife  con- 
ferred upon  him  by  God,  let  him  live  with  her 
chastely  and  discreetly,  and  serve  God  heartily ; 
that  is  a  truly  noble,  kingly  life. — Starke  (on 
vers.  6,  7) :  .\  draught  of  wine  which  is  bestowed 
on  a  suffering  member  of  Christ's  body  on  his 
sick  or  dying  bed  is  better  appropriated  than 
whole  casks  that  are  misemployed  for  indulgence. 
— V<iN  Gerlach  (on  vers.  8,  '.)) :  'i'he  liighest 
duty  of  kings  is  to  befriend  the  helpless. 

Vers.  10  sq.  LuTHER  :  There  is  nothing  dearer 
on  earth  than  woman's  love  to  him  who  can  gain 
it.  Comp.  also  P.  Gerhard's  poetical  treatment 
of  the  passage,  "  Voller  Wu7ider,  roller  Kunst,  etc. 
(Gcsamm.  yeistl.  Lieder,"  Ho.  107).  —  Melanch- 
THON :  As  virtues  of  the  true  matron  there  are 
named,  above  all  the  fear  of  God  as  the  sum  of 
all  duties  to  God  ;  then  chastity,  fidelity,  love  to 
her  husband  without  any  murmuring;  diligence 
and  energy  in  all  domestic  avocations;  frugality, 
moderation  and  gentleness  in  the  treatment  of 
servants;  care  in  the  training  of  children,  and 


I 


•260 


THE  PROVERBS  OF  SOLOMON. 


beneficence  to  the  poor. — Zeltner  (on  vers.  11 
sq.):  God  gWes  to  pious  married  people  their 
subsistence  and  their  needed  bit  of  bread,  yea, 
He  blesses  them,  yet  not  without  prayer  and 
work. —  [Arnot:  Empty  hours,  empty  hands, 
empty  companions,  empty  words,  empty  hearts, 
draw  in  evil  spirits,  as  a  vacuum  draws  in  air. 
To  be  occupied  with  good  is  the  best  defence 
against  the  inroads  of  evil]. — Geier  (on  ver. 
23) :  A  pious  virtuous  wife  is  her  husband's 
ornament  and  honor  (1  Cor.  xi.  7).  A  vicious 
one,  however,  is  a  stain  in  every  way  (Ecclesiast. 
XXV.  22  sq.). — [Arnot  (on  ver.  25) :  If  honor  be 
your  clothing,  the  suit  will  last  a  lifetime  ;  but 
if  clothing  be  your  honor,  it  will  soon  be  worn 
threadbare]. 

Vers.  30,  31.  Luther  (marginal,  on  ver.  30): 
A  woman  can  dwell  with  a  man  honorably  and 
piously  and  be  mistress  of  his  house  with  a  good 
tonecience,  but  must  to  this  end  and  with  this 


fear  <God,  trust  and  pray. — Cramer  :  The  fear 
of  God  is  the  most  beautiful  of  all  ornaments  of 
woman's  person  ;  1  Pet.  iii.  4. — Zeltner  :  If  thou 
hast  outward  beauty  see  to  it  that  thy  heart  and 
soul  also  be  beautified  before  God  in  faith. — 
[Trapp  ;  The  body  of  honor  is  virtue,  the  soul 
of  it  humility. — Arnot:  True  devotion  is  chiefly 
in  secret;  but  the  bulk  of  a  believer's  life  is  laid 
out  in  common  duties,  and  cannot  be  hid.  Lift 
up  your  heart  to  God  and  lay  out  your  talents 
for  the  world ;  lay  out  your  talents  for  the  world 
and  lift  up  your  heart  to  God]. — Starke  (on 
ver.  31):  Works  of  piety  and  love  preserve 
among  men  a  good  remembrance,  and  are  also 
rewarded  by  God  of  His  grace  in  everlasting 
joy;  Heb.  vi.  10;  Ps.  Ixi.  6.  My  God,  let  my 
works  also  graciously  please  Thee  in  Chrisl 
Jesus. 

AMSN. 


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